Romans

Part One: Introduction to Romans

The Epistles

With Romans, the New Testament moves from history to letters. Twenty-one of its twenty-seven books are epistles: thirteen by Paul (Romans to Philemon), and eight general letters (Hebrews to Jude). The Gospels record the life of Christ; Acts records the spread of the church; the epistles explain the meaning of Christ's work and how believers and churches should live. Romans stands first among them because it is the fullest and most systematic statement of the gospel in Scripture.

The Author

"Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God" (1:1). Paul was born in Tarsus, a Roman citizen, a Pharisee trained under Gamaliel, and once the church's fiercest persecutor, until the risen Christ met him on the Damascus road (Acts 9). He dictated Romans to a scribe named Tertius, who adds his own greeting (16:22).

Date and Place

Paul wrote Romans from Corinth around AD 56-57, near the end of his third missionary journey, during his three months in Greece (Acts 20:2-3). Several details confirm this: he commends Phebe of Cenchrea, Corinth's port, who probably carried the letter (16:1-2); he sends greetings from Gaius, his host, whom he baptized at Corinth (16:23; 1 Corinthians 1:14); and from "Erastus the chamberlain of the city" (16:23). A first-century paving stone found at Corinth bears an inscription naming an Erastus who laid the pavement at his own expense as a city official. Paul was about to take a financial gift from the Gentile churches to the poor believers in Jerusalem (15:25-26).

The Church at Rome

Paul had not founded the church at Rome or visited it yet (1:10-13). It may have begun with Jews and converts from Rome who were present at Pentecost (Acts 2:10) and returned home. Its faith was "spoken of throughout the whole world" (1:8). It included both Jewish and Gentile believers. The emperor Claudius had expelled the Jews from Rome around AD 49 (Acts 18:2); when they returned after his death in AD 54, Gentile believers had probably taken the lead, which may explain Paul's concern for unity between Jew and Gentile in chapters 9-11 and 14-15.

Purpose

Paul wrote to:

• set out the gospel he preached, fully and clearly, for a church he had not yet taught in person (1:15-17);
• prepare for his visit and enlist their support for a mission to Spain (15:23-24, 28);
• explain God's purposes for Israel and the Gentiles (9-11);
• promote unity and mutual acceptance between strong and weak, Jew and Gentile (14-15);
• answer objections to the gospel of grace (3:5-8; 6:1, 15; 9:14, 19).

Theme: The Righteousness of God

For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

Romans 1:16-17

The "righteousness of God" is both God's own perfect righteousness and the righteous standing He gives to sinners who believe in Christ. Romans shows that all people are unrighteous, that God provides righteousness as a free gift through faith in Christ's death and resurrection, that this righteousness transforms the believer's life, that God remains righteous in His dealings with Israel, and that it must be lived out in everyday relationships.

The Influence of Romans

Few books have shaped history like Romans. In AD 386 Augustine, struggling with sin, heard a child's voice saying "Take up and read," opened to Romans 13:13-14, and was converted. In the sixteenth century Martin Luther, studying Romans 1:17, came to understand that God's righteousness is given to sinners by faith, and the Protestant Reformation followed. In 1738 John Wesley, hearing Luther's preface to Romans read in London, felt his "heart strangely warmed" and trusted Christ alone for salvation. Countless believers since have come to Christ through "the Romans Road."

The Romans Road

Key Words of Romans

The Structure of Romans

Outline of Romans

Part Two: Chapter-by-Chapter Analysis

Section I: Introduction (1:1-17)

Chapter 1:1-17 — The Gospel of God

Paul introduces himself as a "servant" (literally a bondslave) of Jesus Christ, "separated unto the gospel of God" (1:1). This gospel was "promised afore by his prophets in the holy scriptures" (1:2): it is not new but the fulfilment of the Old Testament. It concerns God's Son:

Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead

Romans 1:3-4

Christ is truly man, descended from David, and truly God, declared Son of God by His resurrection. Paul's apostleship aimed at "obedience to the faith among all nations" (1:5). He thanked God that the Romans' faith was known everywhere (1:8), and longed to visit them, "that I may impart unto you some spiritual gift... That is, that I may be comforted together with you by the mutual faith both of you and me" (1:11-12). "I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise" (1:14): having received the gospel, he owed it to everyone.

Then the theme (1:16-17). Paul is "not ashamed" of a message the world despised (1 Corinthians 1:23). The gospel is not merely good advice; it is "the power of God unto salvation." It is for "every one that believeth," without distinction, though historically offered "to the Jew first." In it "the righteousness of God" is revealed "from faith to faith," by faith from beginning to end, as Habakkuk wrote: "The just shall live by faith" (Habakkuk 2:4).

Section II: Condemnation — The Need for Righteousness (1:18-3:20)

Before Paul explains the good news, he shows why it is needed. Everyone, pagan, moral and religious, stands guilty before God.

Chapter 1:18-32 — The Guilt of the Gentile World

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness

Romans 1:18

God's wrath is His settled, righteous opposition to sin. People "hold" (suppress) the truth they know. God has revealed Himself to everyone through creation:

For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse

Romans 1:20

No one can plead total ignorance of God. The problem is not lack of evidence but rebellion: "when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things" (1:21-23). Ingratitude led to idolatry.

Three times Paul says "God gave them up" (1:24, 26, 28). God's wrath is revealed in part by letting people have what they choose and suffer its consequences:

• To uncleanness (1:24-25): they "changed the truth of God into a lie, and worshipped and served the creature more than the Creator."
• To vile affections (1:26-27): women and men exchanged "the natural use" for that which is "against nature," burning in lust toward their own sex. Homosexual practice is presented as a result of rejecting the Creator and His design.
• To a reprobate mind (1:28-31): a mind that can no longer discern right from wrong, producing a flood of sins: unrighteousness, fornication, wickedness, covetousness, envy, murder, debate, deceit, malice, gossip, hatred of God, pride, disobedience to parents, and being "without natural affection... unmerciful."

"Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them" (1:32). The final stage of moral decline is approving and celebrating sin.

Chapter 2 — The Guilt of the Moralist and the Jew

The moral judge (2:1-16). The moral person who condemns pagan sins may feel superior, but "thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things" (2:1). God's judgment is "according to truth" (2:2).

Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God

Romans 2:4-5

God's patience is meant to lead to repentance, not to presumption. God "will render to every man according to his deeds": eternal life to those who persistently do good, wrath to those who obey unrighteousness (2:6-10). This states the standard of judgment by works; the following chapters show that, measured by that standard, no one succeeds (3:10-20). "For there is no respect of persons with God" (2:11). Those without the written law will be judged without it, and those under the law by it (2:12). Gentiles who do by nature things the law requires show that the law is "written in their hearts, their conscience also bearing witness" (2:14-15). On judgment day "God shall judge the secrets of men by Jesus Christ" (2:16).

The religious Jew (2:17-29). The Jew rested in the law, boasted in God, knew His will, and taught others (2:17-20). "Thou therefore which teachest another, teachest thou not thyself?" (2:21). Preaching against stealing, adultery and idolatry while committing them causes "the name of God" to be "blasphemed among the Gentiles" (2:21-24). Circumcision has value only with obedience (2:25).

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

Religious heritage and rituals cannot save. God looks at the heart.

Chapter 3:1-20 — The Whole World Guilty

What advantage then has the Jew? "Much every way: chiefly, because that unto them were committed the oracles of God" (3:1-2). Their unbelief cannot cancel God's faithfulness: "let God be true, but every man a liar" (3:3-4). Paul rejects the twisted argument that if human sin magnifies God's righteousness, we should "do evil, that good may come" (3:5-8).

Are Jews better than Gentiles, then? "No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin" (3:9). Paul strings together quotations from the Psalms and Isaiah:

As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

Romans 3:10-12

Every part of human nature is affected: "Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood" (3:13-15). "There is no fear of God before their eyes" (3:18). This is the doctrine of total depravity: not that people are as bad as they could be, but that sin has corrupted every part of human nature, so that no one seeks God or can earn His favour.

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. 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.

Romans 3:19-20

The courtroom falls silent. Every mouth is stopped. The law cannot save; it can only expose sin, as a mirror shows dirt but cannot wash it away.

Section III: Justification — Righteousness Provided (3:21-5:21)

Chapter 3:21-31 — Justified Freely by His Grace

After the darkness, two words bring light: "But now."

But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 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: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: 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; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

Romans 3:21-26

This passage is the heart of the gospel:

• "The righteousness of God without the law": God provides a righteousness apart from law-keeping, though the Old Testament pointed to it.
• "By faith of Jesus Christ unto all... that believe": it is received by faith in Christ, available to all.
• "There is no difference: For all have sinned": the ground is level; everyone needs the same salvation.
• "Justified": declared righteous by God the Judge, a legal verdict.
• "Freely": without any cause in us (the same word is translated "without a cause" in John 15:25).
• "By his grace": God's undeserved favour is the source.
• "Through the redemption that is in Christ Jesus": the price of our release was paid by Christ.
• "A propitiation through faith in his blood": Christ's death satisfied God's righteous wrath against sin. The Greek word is used for the mercy seat, the lid of the ark where the blood of atonement was sprinkled (Leviticus 16:14-15; Hebrews 9:5).
• "That he might be just, and the justifier": God did not ignore sin; He punished it fully in Christ. He is therefore both perfectly just and able to declare sinners righteous. The cross shows God's justice and mercy together.

"Where is boasting then? It is excluded" (3:27). "Therefore we conclude that a man is justified by faith without the deeds of the law" (3:28). God is the God of both Jews and Gentiles and justifies both by faith (3:29-30). "Do we then make void the law through faith? God forbid: yea, we establish the law" (3:31): faith upholds the law by honouring its demand for righteousness, fully met in Christ.

Chapter 4 — Abraham, Justified by Faith

Paul proves from the Old Testament that justification by faith is not new. Abraham, the father of the Jewish nation, was justified by faith:

For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

Romans 4:3-5

(Genesis 15:6.) Wages are earned; gifts are received. God "justifieth the ungodly": He saves sinners, not good people. David also described "the blessedness of the man, unto whom God imputeth righteousness without works": "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin" (4:6-8; Psalm 32:1-2). The word translated "counted," "reckoned" and "imputed" appears eleven times in this chapter: God credits righteousness to the believer's account and does not credit his sins.

Abraham was declared righteous in Genesis 15, years before he was circumcised in Genesis 17. Circumcision was "a seal of the righteousness of the faith which he had yet being uncircumcised" (4:9-11). So Abraham is the father of all who believe, Gentiles as well as Jews (4:11-12). The promise came through faith, not the law (4:13-15). "Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed" (4:16).

Abraham believed God, "who quickeneth the dead, and calleth those things which be not as though they were" (4:17).

Who against hope believed in hope... And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; And being fully persuaded that, what he had promised, he was able also to perform.

Romans 4:18-21

Faith looks away from natural impossibility to God's power and promise. This was written for us also, who believe on God who raised Jesus our Lord from the dead, "Who was delivered for our offences, and was raised again for our justification" (4:23-25). Christ's resurrection is God's proof that His payment for sin was accepted.

Chapter 5:1-11 — The Blessings of Justification

Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

Romans 5:1-2

The results of justification are:

• Peace with God: the war is over; enmity is removed.
• Access into grace: a secure standing in God's favour.
• Hope of glory: confident expectation of sharing God's glory.
• Joy in tribulations: "knowing that tribulation worketh patience; And patience, experience; and experience, hope: And hope maketh not ashamed" (5:3-5).
• God's love in our hearts: "the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us" (5:5).

The proof of God's love is the cross:

For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die... But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

Romans 5:6-8

Christ died for us when we were weak, ungodly, sinners and enemies (5:6, 8, 10). Paul argues from the greater to the lesser: "Much more then, being now justified by his blood, we shall be saved from wrath through him. 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" (5:9-10). If God saved us when we were His enemies, He will certainly keep us now that we are His friends. "We also joy in God through our Lord Jesus Christ, by whom we have now received the atonement [reconciliation]" (5:11).

Chapter 5:12-21 — Adam and Christ

Paul now explains how one man's act can affect all humanity, comparing Adam and Christ, the two heads of the human race:

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

Romans 5:12

Through Adam's sin, sin and death entered the world, and all humanity, represented by Adam and descended from him, came under sin's guilt and death's power. Even before the law of Moses, "death reigned from Adam to Moses" (5:13-14). Adam "is the figure of him that was to come" (5:14): Christ is the second representative head, the "last Adam" (1 Corinthians 15:45).

In each comparison, Christ's work is "much more" than Adam's: grace does not merely undo the damage but superabounds. The law came in "that the offence might abound," exposing sin, "But where sin abounded, grace did much more abound: That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord" (5:20-21).

Section IV: Sanctification — Righteousness Lived (Chapters 6-8)

Chapter 6 — Dead to Sin, Alive to God

If grace abounds where sin abounds, someone might ask, "Shall we continue in sin, that grace may abound?" (6:1).

God forbid. How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

Romans 6:2-4

Grace does not encourage sin; it breaks sin's power. Believers are united with Christ in His death and resurrection. Baptism by immersion pictures this union: going under the water represents burial with Christ, and coming up represents resurrection to a new life. (Colossians 2:12 uses the same picture.) Baptism does not create the union; it portrays and confesses a union already established by faith.

Paul gives three key verbs for living out this truth:

• Know (6:3, 6, 9): "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed [rendered powerless], that henceforth we should not serve sin" (6:6). The "old man" is the person we were in Adam; that person died with Christ.
• Reckon (6:11): "Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." Count it as true, because it is.
• Yield (6:13): "Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God."

Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof... For sin shall not have dominion over you: for ye are not under the law, but under grace.

Romans 6:12, 14

Slaves of righteousness (6:15-23). Again the objection: "Shall we sin, because we are not under the law, but under grace? God forbid" (6:15). Everyone serves some master: "to whom ye yield yourselves servants to obey, his servants ye are" (6:16). The Romans had "obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness" (6:17-18). The old service produced shame and death; the new produces "fruit unto holiness, and the end everlasting life" (6:21-22).

For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

Romans 6:23

Sin pays a wage, and the wage is death; eternal life is not a wage but a gift.

Chapter 7 — Released from the Law; the Struggle with Sin

Married to another (7:1-6). The law has authority over a person only as long as he lives. A wife is bound to her husband while he lives, but if he dies she is free to marry another (7:1-3). "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" (7:4). Believers now "serve in newness of spirit, and not in the oldness of the letter" (7:6).

The law and sin (7:7-13). "Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet" (7:7). The law reveals sin and even provokes it, as forbidding something can make it more attractive. "Sin, taking occasion by the commandment, deceived me, and by it slew me" (7:11). The fault is not in the law: "the law is holy, and the commandment holy, and just, and good" (7:12). The fault is in sinful human nature.

The inner conflict (7:14-25). Paul describes, in the present tense, an intense struggle:

For that which I do I allow not: for what I would, that do I not; but what I hate, that do I... For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

Romans 7:15, 18

"For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members" (7:22-23). Interpreters differ on whether Paul describes his experience as an unbeliever under conviction or as a believer. Augustine, Luther, Calvin and many Baptists have understood it as the experience of a genuine believer, who delights in God's law in his inner man, yet still finds the pull of indwelling sin, especially when trying to overcome it by his own strength and resolve. The cry of defeat becomes a cry of thanksgiving:

O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord.

Romans 7:24-25

Deliverance comes not by trying harder but through Christ, and chapter 8 shows how: by the Holy Spirit.

Chapter 8 — Life in the Spirit

Chapter 8 is often called the summit of Romans. It begins with "no condemnation" and ends with "no separation." The Holy Spirit, mentioned only once in chapters 1-7, is named about twenty times.

No condemnation (8:1-4).

There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

Romans 8:1-2

"For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit" (8:3-4). The law could command but not empower. God sent His Son, truly human but without sin ("in the likeness of sinful flesh"), as a sin offering, and condemned sin in Him. Now the Spirit enables believers to live the righteousness the law required.

Flesh and Spirit (8:5-13). "To be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God" (8:6-7). "Now if any man have not the Spirit of Christ, he is none of his" (8:9): every true believer has the Holy Spirit. The Spirit who raised Jesus will also raise believers' mortal bodies (8:11). "For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live" (8:13).

Children and heirs (8:14-17).

For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

Romans 8:14-17

Believers are not slaves but adopted sons, with full rights and an inheritance shared with Christ. The Spirit within assures them they belong to the Father.

Suffering and glory (8:18-27).

For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

Romans 8:18

The whole creation, subjected to frustration because of the fall, "waiteth for the manifestation of the sons of God," and will itself "be delivered from the bondage of corruption into the glorious liberty of the children of God" (8:19-21). It groans like a woman in labour (8:22). Believers also groan, "waiting for the adoption, to wit, the redemption of our body" (8:23), the resurrection. "We are saved by hope" (8:24). And the Spirit helps us in weakness:

Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.

Romans 8:26

He intercedes "according to the will of God" (8:27).

God's unbreakable purpose (8:28-30).

And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 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. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

Romans 8:28-30

Not all things are good, but God works all things together for good for His people. The "good" is defined in the next verse: conformity to the image of His Son. Then a "golden chain" of five links: foreknown, predestinated, called, justified, glorified. No one drops out between the links. "Glorified" is in the past tense, so certain that God speaks of it as already done. (Baptists hold different views on the relationship between God's foreknowledge and predestination; some understand election as God's unconditional choice, others as based on His foreknowledge of faith. All agree that salvation is wholly by grace, freely offered to whosoever will, and that those God saves He keeps.)

No separation (8:31-39). Paul ends with a series of triumphant questions:

What shall we then say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God's elect? It is God that justifieth. 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. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

Romans 8:31-35

Believers may suffer like sheep for the slaughter (8:36; Psalm 44:22). "Nay, in all these things we are more than conquerors through him that loved us" (8:37).

For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

Romans 8:38-39

Nothing in all creation, including ourselves, can separate a believer from God's love in Christ. This is the foundation of the believer's eternal security.

Section V: Vindication — Righteousness and Israel (Chapters 9-11)

If God's promises to Israel seem to have failed, since most Jews rejected their Messiah, how can believers trust His promises to them? Chapters 9-11 answer: God's word has not failed. He is sovereign (9), Israel is responsible (10), and God has a future for Israel (11).

Chapter 9 — God's Sovereign Choice

Paul's heart breaks for his people: "I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh" (9:2-3). Israel had immense privileges: "the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen" (9:4-5). Christ, a Jew by human descent, is "over all, God blessed for ever," one of the clearest statements of His deity in Paul's letters.

God's word has not failed (9:6-13). "For they are not all Israel, which are of Israel" (9:6): physical descent from Abraham never guaranteed being one of the true children of promise. God chose Isaac, not Ishmael (9:7-9). He chose Jacob, not Esau, before they were born, "that the purpose of God according to election might stand, not of works, but of him that calleth" (9:11). "The elder shall serve the younger" (Genesis 25:23). "Jacob have I loved, but Esau have I hated" (9:12-13; Malachi 1:2-3), where "hated" means not chosen for this privilege (see the Malachi study). These choices concern God's purposes in history for Jacob and Esau and the nations descended from them, and they show the principle that God's purposes rest on His free choice, not on human merit.

Is God unjust? (9:14-24). "Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy" (9:14-15; Exodus 33:19). "So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy" (9:16). God raised up Pharaoh to show His power (9:17); He hardened Pharaoh's heart, though Pharaoh also repeatedly hardened his own (Exodus 8:15, 32). Mercy is never owed; if God gave everyone justice, all would perish. "Nay but, O man, who art thou that repliest against God?" (9:20). The potter has power over the clay (9:21; Jeremiah 18). God has "endured with much longsuffering the vessels of wrath fitted to destruction" (the wording does not say God fitted them; their own sin fitted them), "And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles" (9:22-24). Hosea foretold that God would call a people "which were not my people" (9:25-26; Hosea 2:23; 1:10), and Isaiah that only "a remnant shall be saved" of Israel (9:27-29; Isaiah 10:22-23).

Why Israel stumbled (9:30-33). The Gentiles, who did not pursue righteousness, attained it by faith. Israel, pursuing a law of righteousness, did not attain it, "Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone" (9:30-32). Christ is that stone: "whosoever believeth on him shall not be ashamed" (9:33; Isaiah 8:14; 28:16).

Chapter 10 — Israel's Responsibility and the Word of Faith

Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth.

Romans 10:1-4

Sincere religious zeal cannot save if it trusts its own righteousness. Christ is the "end" of the law: its goal and its termination as a way of righteousness for all who believe.

The righteousness of faith does not require climbing to heaven or descending to the deep to bring Christ; God has already sent Him and raised Him. "The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach" (10:6-8; Deuteronomy 30:12-14).

That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

Romans 10:9-10

Saving faith believes in the heart that God raised Jesus, and confesses with the mouth that Jesus is Lord. "For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved" (10:12-13; Joel 2:32).

The need for preachers (10:14-17).

How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

Romans 10:14-15

This is the missionary chain: sending, preaching, hearing, believing, calling, saved. "So then faith cometh by hearing, and hearing by the word of God" (10:17).

Israel heard (10:18-21). Israel cannot plead ignorance: the message went out into all the earth (10:18; Psalm 19:4). Moses foretold that God would provoke Israel to jealousy by a people who were not a nation (10:19; Deuteronomy 32:21); Isaiah, that God would be found by those who did not seek Him, while to Israel He said, "All day long I have stretched forth my hands unto a disobedient and gainsaying people" (10:20-21; Isaiah 65:1-2).

Chapter 11 — Israel's Future

A remnant now (11:1-10). "Hath God cast away his people? God forbid. For I also am an Israelite" (11:1). Paul himself is proof that God has not abandoned Israel. In Elijah's day, when Elijah thought he alone was faithful, God had reserved seven thousand who had not bowed to Baal (11:2-4). "Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace" (11:5-6). The rest were hardened, as the Scriptures foretold (11:7-10).

The purpose of Israel's fall (11:11-24). "Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy" (11:11). Israel's stumble is neither total nor final. "Now if the fall of them be the riches of the world... how much more their fulness?... what shall the receiving of them be, but life from the dead?" (11:12, 15).

Paul uses the picture of an olive tree. The root represents the patriarchs and God's covenant promises; the natural branches are Israel; the wild olive branches are Gentile believers. Some natural branches were broken off because of unbelief, and wild branches were grafted in by faith (11:16-17).

Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee... Be not highminded, but fear... Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

Romans 11:18-22

Gentile believers must not be proud or despise the Jews; they are sustained by Israel's root. (The warning concerns the Gentiles as a group and their privileged position, not the loss of individual salvation.) If God could graft in wild branches, He can much more graft back the natural branches, "if they abide not still in unbelief" (11:23-24).

All Israel shall be saved (11:25-32).

For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins.

Romans 11:25-27

Israel's blindness is partial (there is always a remnant) and temporary ("until the fulness of the Gentiles be come in"). Then "all Israel shall be saved," the nation as a whole turning to its Messiah at His return (Zechariah 12:10; 13:1; Isaiah 59:20-21). This study understands this, with most Baptists, as a future national conversion of the Jewish people. "As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance" (11:28-29): God never revokes His promises. "For God hath concluded them all in unbelief, that he might have mercy upon all" (11:32).

Doxology (11:33-36). Contemplating God's plan, Paul bursts into praise:

O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

Romans 11:33-36

All things come from God, exist through God, and lead to God. Doctrine leads to doxology.

Section VI: Application — Righteousness Practised (12:1-15:13)

Chapter 12 — The Living Sacrifice

Romans now turns from doctrine to duty. The "therefore" connects everything that follows to everything before: we live this way because of God's mercies.

I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

Romans 12:1-2

In the Old Testament, sacrifices died on the altar; believers give themselves as living sacrifices, wholly devoted to God. This is "reasonable" (logical, spiritual) worship in view of His mercy. We must not be pressed into the mould of the world, but transformed from within by a renewed mind, shaped by God's Word, so that we discern and do God's will.

Gifts in the body (12:3-8). "Not to think of himself more highly than he ought to think; but to think soberly" (12:3). The church is one body with many members, each with a different function (12:4-5). God gives differing gifts by grace, and each should be used faithfully: prophecy according to faith, ministry (serving), teaching, exhorting, giving "with simplicity" (generosity, without ulterior motive), ruling "with diligence," and showing mercy "with cheerfulness" (12:6-8).

Love in action (12:9-21). A series of short commands describes genuine Christian love:

Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another; Not slothful in business; fervent in spirit; serving the Lord; Rejoicing in hope; patient in tribulation; continuing instant in prayer; Distributing to the necessity of saints; given to hospitality.

Romans 12:9-13

"Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep" (12:14-15). Live in harmony, humbly (12:16). "Recompense to no man evil for evil... If it be possible, as much as lieth in you, live peaceably with all men" (12:17-18).

Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good.

Romans 12:19-21

Leave justice to God (Deuteronomy 32:35). Kindness to an enemy may produce burning shame that leads to repentance (Proverbs 25:21-22).

Chapter 13 — Government, Love and the Coming Day

Submission to government (13:1-7).

Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God

Romans 13:1-2

Paul wrote this under Nero. Civil government is God's institution for maintaining order: the ruler "is the minister of God to thee for good... for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil" (13:4). God has given the state the authority to punish wrongdoers, including by the sword (Genesis 9:6). Believers submit "not only for wrath, but also for conscience sake," and pay taxes (13:5-6). "Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour" (13:7; Matthew 22:21). Submission is the general rule; when rulers command what God forbids or forbid what God commands, "We ought to obey God rather than men" (Acts 5:29).

The debt of love (13:8-10).

Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.

Romans 13:8

The commandments against adultery, murder, theft, false witness and coveting are summed up in "Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law" (13:9-10).

The coming day (13:11-14).

And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.

Romans 13:11-12

Every day brings Christ's return closer. "Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof" (13:13-14). These were the verses through which Augustine was converted.

Chapter 14 — The Weak and the Strong

The Roman church was divided over matters of conscience: whether to eat meat (some, perhaps fearing it had been offered to idols or was not kosher, ate only vegetables) and whether to observe certain days. These were matters of indifference, not of clear moral command or essential doctrine.

• Accept one another (14:1-4): "Him that is weak in the faith receive ye, but not to doubtful disputations" (14:1). "Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. Who art thou that judgest another man's servant? to his own master he standeth or falleth" (14:3-4).
• Live to the Lord (14:5-9): "Let every man be fully persuaded in his own mind" (14:5). "For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's" (14:7-8).
• We will all give account (14:10-12): "we shall all stand before the judgment seat of Christ... So then every one of us shall give account of himself to God" (14:10-12; Isaiah 45:23).
• Don't cause others to stumble (14:13-23): "that no man put a stumblingblock or an occasion to fall in his brother's way" (14:13). Though "there is nothing unclean of itself," flaunting your liberty may destroy a brother "for whom Christ died" (14:14-15).

For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.

Romans 14:17

"Let us therefore follow after the things which make for peace, and things wherewith one may edify another" (14:19). "It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak" (14:21). "Whatsoever is not of faith is sin" (14:23): acting against one's conscience is sin.

Chapter 15:1-13 — Bearing with One Another

"We then that are strong ought to bear the infirmities of the weak, and not to please ourselves" (15:1), "For even Christ pleased not himself" (15:3; Psalm 69:9).

For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

Romans 15:4

The Old Testament was written for Christians too. Paul prays that they may be "likeminded one toward another according to Christ Jesus: That ye may with one mind and one mouth glorify God" (15:5-6). "Wherefore receive ye one another, as Christ also received us to the glory of God" (15:7). Christ came as a servant to the Jews to confirm God's promises to the fathers, and so that the Gentiles might glorify God for His mercy, as four Old Testament texts foretold (15:8-12; Psalm 18:49; Deuteronomy 32:43; Psalm 117:1; Isaiah 11:10).

Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

Romans 15:13

Section VII: Conclusion (15:14-16:27)

Chapter 15:14-33 — Paul's Ministry and Plans

Paul was confident of the Romans' goodness and knowledge, but wrote boldly as "the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost" (15:14-16). He pictures his evangelism as priestly service, presenting converted Gentiles to God as an offering. He would boast only in what Christ had done through him "by mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ" (15:18-19).

Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation

Romans 15:20

His ambition was pioneer evangelism, reaching those who had never heard (15:21; Isaiah 52:15). Now he planned to visit Rome on his way to Spain, the western edge of the known world (15:23-24, 28). First he must take the gift from the churches of Macedonia and Achaia to the poor saints in Jerusalem: the Gentiles, having shared in Israel's spiritual blessings, owed it to them to share material things (15:25-27). He asked the Romans to pray that he would be delivered from unbelievers in Judea and that his service would be accepted (15:30-31). His prayer was answered, though not as he expected: he reached Rome as a prisoner (Acts 21-28).

Chapter 16 — Greetings, Warnings and Doxology

Phebe (16:1-2). "I commend unto you Phebe our sister, which is a servant [Greek diakonos] of the church which is at Cenchrea... for she hath been a succourer of many, and of myself also." She probably carried the letter to Rome.

Greetings (16:3-16). Paul greets about twenty-six people by name, showing his personal love for believers he had met in his travels. They include Priscilla and Aquila, "who have for my life laid down their own necks," with "the church that is in their house" (16:3-5); Andronicus and Junia, his kinsmen and fellow prisoners, "of note among the apostles" (16:7); and "Rufus chosen in the Lord, and his mother and mine" (16:13), probably the son of Simon of Cyrene (Mark 15:21). Many are women, honoured for their labour in the Lord. "Salute one another with an holy kiss" (16:16).

Warning (16:17-20).

Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

Romans 16:17-18

"I would have you wise unto that which is good, and simple concerning evil" (16:19).

And the God of peace shall bruise Satan under your feet shortly.

Romans 16:20

The first gospel promise was that the woman's Seed would bruise the serpent's head (Genesis 3:15); Christ has done so, and His people will share His victory.

Greetings from Corinth (16:21-24). Timothy, Paul's kinsmen, "I Tertius, who wrote this epistle," Gaius the host of the whole church, and "Erastus the chamberlain of the city" (16:21-23).

Doxology (16:25-27).

Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: To God only wise, be glory through Jesus Christ for ever. Amen.

Romans 16:25-27

The letter ends where it began (1:5): the gospel made known "to all nations for the obedience of faith," and all glory to God.

Part Three: Christ in Romans

Christ the Centre of the Gospel

Old Testament Scriptures in Romans

Romans quotes the Old Testament about sixty times, more than any of Paul's other letters, showing that the gospel was "witnessed by the law and the prophets" (3:21).

Part Four: Prophecies Fulfilled and Future

Part Five: Key Passages in Depth

Romans 1:16-17 — Not Ashamed of the Gospel

The gospel is God's power to save everyone who believes, revealing a righteousness received by faith. No believer should be ashamed of it.

Romans 1:18-32 — The Downward Spiral

Rejecting God's revelation leads to ingratitude, futile thinking, idolatry, sexual perversion, a reprobate mind and the celebration of sin. This passage describes the state of every culture that turns from its Creator.

Romans 3:21-26 — The Heart of the Gospel

God declares sinners righteous freely, by His grace, through the redemption in Christ, whose blood satisfied God's justice. God is both just and the justifier of the one who believes in Jesus.

Romans 4 — Justified Like Abraham

Abraham was declared righteous by believing God's promise, not by circumcision or law-keeping. God credits righteousness to all who believe in the One who raised Jesus from the dead.

Romans 5:1-11 — Peace with God

Justification brings peace, access, hope, joy even in trials, and the assurance of God's love demonstrated at the cross. If God saved us as enemies, He will certainly keep us as friends.

Romans 5:12-21 — Two Heads, Two Destinies

In Adam all are condemned; in Christ believers are justified. Where sin abounded, grace much more abounded.

Romans 6 — Know, Reckon, Yield

Believers died with Christ to sin and rose to new life. They must know it, count it true, and offer themselves to God. Grace is never a licence to sin.

Romans 7:14-25 — The Struggle with Sin

Even believers who love God's law feel the pull of indwelling sin. Victory comes not by willpower but through Jesus Christ our Lord.

Romans 8:1-17 — Life in the Spirit

No condemnation; freedom from sin's law; the indwelling Spirit; adoption as sons; the inner witness that we are God's children and heirs.

Romans 8:28-39 — Unbreakable Security

God works all things for good to those who love Him, carries His purpose from foreknowledge to glory, and allows nothing to separate His people from His love in Christ.

Romans 9-11 — God's Faithfulness to Israel

God's word has not failed. He is sovereign in mercy, Israel is responsible for its unbelief, a remnant is saved now, Gentiles are grafted in, and all Israel will be saved in the future. God's gifts and calling are irrevocable.

Romans 10:9-17 — How to Be Saved, and How Others Will Hear

Believe in the heart that God raised Jesus, confess Him as Lord, and call upon His name. But people cannot call without believing, believe without hearing, or hear without a preacher sent to them.

Romans 12:1-2 — The Living Sacrifice

In view of God's mercies, believers give their whole selves to God, refuse to be conformed to the world, and are transformed by renewed minds.

Romans 13:1-7 — The Christian and Government

Government is ordained by God to restrain evil and reward good; believers submit, pay taxes and honour rulers, while always obeying God first.

Romans 14 — Liberty and Love

In matters of conscience, believers must not despise or judge one another, must live to the Lord, and must limit their liberty out of love rather than cause a brother to stumble.

Part Six: The Major Teachings of Romans

1. The Universality of Sin

All people, Jew and Gentile, moral and immoral, are sinners, guilty before God (1:18-3:20; 3:23).

2. The Revelation of God in Creation and Conscience

God has revealed Himself to all, leaving them without excuse (1:19-20; 2:14-15).

3. Justification by Grace Through Faith

God declares sinners righteous freely, by grace, through faith in Christ, apart from works (3:21-28; 4:5; 5:1).

4. The Atonement

Christ's death was a propitiation satisfying God's justice, a redemption paying the price, and a reconciliation restoring sinners to God (3:24-25; 5:10-11).

5. Imputation

Adam's sin brought condemnation to all; Christ's righteousness is credited to all who believe (4:3-8; 5:12-21).

6. Union with Christ

Believers died, were buried and rose with Christ, and are now alive to God (6:1-11).

7. Sanctification

Believers must not let sin reign but yield themselves to God, mortifying the deeds of the body through the Spirit (6:12-23; 8:13).

8. The Role of the Law

The law is holy, reveals sin and condemns, but cannot save or sanctify (3:20; 7:7-12; 8:3).

9. The Holy Spirit

The Spirit indwells every believer, gives life, leads, assures, helps in prayer, and will raise our bodies (8:1-27).

10. Adoption and Inheritance

Believers are God's children and heirs with Christ (8:14-17).

11. Eternal Security

Nothing can separate believers from God's love in Christ (8:28-39).

12. God's Sovereignty and Human Responsibility

God's mercy and purposes are sovereign (9); people are responsible to believe (10).

13. God's Faithfulness to Israel

A remnant is saved now; all Israel will be saved in the future (11).

14. The Missionary Mandate

Salvation requires preachers sent to those who have not heard (10:14-15; 15:20).

15. The Transformed Life

Living sacrifices, renewed minds, spiritual gifts, sincere love, submission to authority, and the fulfilling of the law through love (12-13).

16. Christian Liberty and Love

Accepting one another in matters of conscience, and refusing to cause others to stumble (14-15).

Part Seven: Connections — How Romans Links to the Rest of the Bible

Romans and the Old Testament

Romans and the New Testament

Themes That Run from Romans Through Scripture

Part Eight: Practical Lessons

• Never be ashamed of the gospel (1:16).
• Recognise that you owe the gospel to everyone (1:14).
• Thank God and glorify Him as God (1:21).
• Don't judge others while doing the same things (2:1).
• Let God's goodness lead you to repentance (2:4).
• Seek God's praise, not man's (2:29).
• Admit that you are a sinner, without excuse (3:23).
• Stop trying to earn God's favour; receive His righteousness by faith (3:28; 4:5).
• Believe God's promises against all odds, like Abraham (4:20-21).
• Rejoice in peace with God (5:1).
• Glory in tribulations; they produce patience and hope (5:3-4).
• Never forget that Christ died for you while you were a sinner (5:8).
• Reckon yourself dead to sin and alive to God (6:11).
• Yield your body to God as an instrument of righteousness (6:13).
• Look to Christ, not to your own strength, for victory over sin (7:24-25).
• Live by the Spirit, putting to death the deeds of the flesh (8:13).
• Cry "Abba, Father" with confidence (8:15).
• Keep your present sufferings in perspective (8:18).
• Trust God to work all things for good (8:28).
• Rest secure in His unbreakable love (8:38-39).
• Pray earnestly for the salvation of the Jewish people (10:1).
• Confess Jesus as Lord and believe He rose (10:9).
• Send and support preachers (10:14-15).
• Hear and read God's Word to build faith (10:17).
• Don't be proud; you stand by faith (11:20).
• Praise God for His unsearchable wisdom (11:33-36).
• Present your body as a living sacrifice (12:1).
• Refuse to be conformed to the world (12:2).
• Use your spiritual gift faithfully (12:6-8).
• Love sincerely, hate evil, cling to good (12:9).
• Never take revenge; overcome evil with good (12:19-21).
• Submit to government and pay your taxes (13:1-7).
• Owe nothing but love (13:8).
• Wake up; the day of Christ is near (13:11-12).
• Put on the Lord Jesus Christ; make no provision for the flesh (13:14).
• Don't judge or despise believers over matters of conscience (14:3-4).
• Limit your liberty for love of your brother (14:21).
• Find hope and comfort in the Scriptures (15:4).
• Receive one another as Christ received you (15:7).
• Mark and avoid those who cause division contrary to sound doctrine (16:17).

Part Nine: Key Verses to Memorize

Conclusion

Romans is the fullest explanation of the gospel in the Bible. Paul, not ashamed of the message that is God's power to save, begins by showing that the whole world stands guilty before God: pagans who suppressed the truth, moralists who condemned others, and religious Jews who broke the law they taught. Every mouth is stopped. "But now" God has revealed a righteousness apart from the law, given freely by grace to all who believe, through the redemption in Christ, whose blood satisfied God's justice. Abraham was justified this way, and so is every believer, who now has peace with God, hope of glory, and the love of God poured into his heart. As in Adam all were condemned, so in Christ grace reigns much more. Believers have died to sin and risen with Christ; they struggle with indwelling sin but find victory through Christ and His Spirit; they are God's children and heirs, and nothing can separate them from His love. God has not forgotten Israel: a remnant is saved now, and all Israel will be saved. So believers present their bodies as living sacrifices, use their gifts, love sincerely, honour authorities, wake to the coming day, and receive one another as Christ received them, all to the glory of God, "of him, and through him, and to him" are all things.

For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

Romans 11:36