As with Jesus’ words in the gospels, Paul’s words to the Romans are pure gold, pure spiritual enlightenment and are presented here without comment, although there are highlights of words that enlightened me, and one underlined section:
Objections answered:
What advantage then remains to the Jew, or what is the use of circumcision? Much in every respect. First, indeed, because the oracles of God were entrusted to them. For what if some of them have now believed? Will their unbelief make void the fidelity of God? By no means! For God is true, and every man is a liar, as it is written, “That thou mayest be justified in thy words, and mayest be victorious when thou art judged.” But if our wickedness shows forth the justice of God, what shall we say? Is God unjust who inflicts Punishment? (I speak after a purely human manner.) By no means! Otherwise, how is God to judge the world? But if through my lie the truth of God has abounded unto his glory, why am I also still judged as a sinner? And why should we not, as some calumniously accuse us of teaching, do evil that good may come from it? The condemnation of such is just.
The Scriptures attest universal sin:
What then? Are we better off than they? Not at all.
This concerns the Jews:
Now we know that whatever the Law says, it is speaking to those who are under the Law; in order that every mouth may be shut, and the whole world may be made subject to God. For by the works of the Law no human being shall be justified before him, for through law comes the recognition of sin.
Justice comes through faith in Christ:
But now the justice of God has been made manifest independently of the Law, being attested by the Law and the Prophets; the justice of God through faith in Jesus Christ upon all who believe. For there is no distinction, as all have sinned and have need of the glory of God. They are justified freely by his grace through the redemption which is in Christ Jesus, whom God has set forth as a propitiation by his blood through faith, to manifest his justice, God in his patience remitting former sins; to manifest his justice at the present time, so that he himself is just, and makes just him who has faith in Jesus.
Justification excludes boasting:
Where then is thy boasting? It is excluded. By what law? Of works? No, but by the law of faith. For we reckon that a man is justified by faith independently of the works of the Law. Is God the God of the Jews only, and not of the Gentiles also? Indeed of the Gentiles also. For there is but one God who will justify the circumcised by faith, and the uncircumcised through the same faith. Do we therefore through faith destroy the Law? By no means! Rather we establish the Law.
Abraham justified by faith:
What then shall we say that Abraham, our father according to the flesh, acquired? For if Abraham was justified by works, he has reason to boast, but not before God. For what does the Scripture say? “Abraham believed God and it was credited to him as justice.” Now to him who works, the reward is not credited as a favor but as something due. But to him who does not work, but believes in him who justifies the impious, his faith is credited to him as justice. Thus David declares the blessedness of the man to whom God credits justice without works: “Blessed are they whose iniquities are forgiven, and whose sins are covered; blessed is the man to whom the Lord will not credit sin.”
Not justified by the works of the Law:
The strength of his faith:
Abraham hoping against hope believed, so that he became the father of many nations, according to what was said, “So shall thy offspring be.” And without weakening in faith, he considered his own deadened body (for he was almost one hundred years old) and the deadened womb of Sara; and yet in view of the promise of God, he did not waver through unbelief but was strengthened in faith, giving glory to God, being fully aware that whatever God has promised he is able also to perform. Therefore it was credited to him as justice.
The model of our faith:
Now not only for his sake only was it written that “It was credited to him,” but for the sale of us also, to whom it will be credited if we believe in him who raised Jesus our Lord from the dead, who was delivered up for our sins, and rose again for our justification.
Having been justified therefore by faith, let us have peace with God through our Lord Jesus Christ, through whom we also have access by faith unto that grace in which we stand, and exult in the hope of the glory of the sons of God. And not only this, but we exult in tribulations also, knowing that tribulation works out endurance, and endurance tried virtue, and tried virtue hope. And hope does not disappoint, because the charity of God is poured forth in our hearts by the Holy Spirit who has been given to us. For why did Christ, at the set time, die for the wicked when as yet we were weak? For scarcely in behalf of a just man does one die; yet perhaps one might bring himself to die for a good man. But God commends his charity towards us, because when as yet we were sinners, Christ died for us.
Christ’s death assures us salvation:
Much more now that we are justified by his blood, shall we be saved through him from wrath. For if when we were reconciled to God by the death of his Son, much more, having been reconciled, shall we be saved by his life. And not this only, but we exult also in God through our Lord Jesus Christ, through whom we have now received reconciliation.
In Adam all have sinned:
Therefore as though one man sin entered into the world and through sin death, and thus death has passed unto all men because all have sinned—for until the Law sin was in the world, but sin was not imputed when there was no law; yet death reigned from Adam until Moses even over those who did not sin after the likeness of the transgression of Adam, who is a figure of him who was to come.
Grace and life superabound through Christ:
But not like the offense is the gift. For if by the offense of the one the many died, much more has the grace of God, and the gift in the grace of the one man Jesus Christ abounded unto many. Nor is the gift as it was in the case of one man’s sin, for the judgment was from one man unto condemnation, but grace is from many offenses unto justification. For if by reason of the one man’s offense death reigned through the one man, much more will they who receive the abundance of the grace and of the gift of justice reign in the life through the one Jesus Christ. Therefore as from the offense of one man the result was unto condemnation of all men, so from the justice of the one the result is unto justification of life to all men. For just as by the disobedience of the one man the many were constituted sinners, so also by the obedience of the one the many will be constituted just.
Purpose of the Law:
Now the Law intervened that the offense might abound. But where the offense has abounded, grace has abounded yet more; so that sin has reigned unto death, so also grace may reign by justice unto life everlasting through Jesus Christ our Lord.
Amen! Alleluia!
As it is Written; By No Means is Any Comment Necessary!
Day 138: Reading The Bible with a TROML Perspective; As it is Written; By No Means is Any Comment Necessary!
Read and inspired by the New Testament, The Epistle of Saint Paul The Apostle to the Romans, Chapters 3-5.
Bible Notes:
Saint Paul in this letter gives the fullest explanation of his doctrine. In the first eleven chapters he explains that justification is through faith in Christ and not through the works of the Jewish Law. The last five chapters are directions for the conduct of a Christian life.
Romans Chapter 3: Objections answered; The Scriptures attest universal sin; This concerns the Jews; Justice comes through faith in Christ; Justification excludes boasting.
Objections answered:
What advantage then remains to the Jew, or what is the use of circumcision? Much in every respect. First, indeed, because the oracles of God were entrusted to them. For what if some of them have now believed? Will their unbelief make void the fidelity of God? By no means! For God is true, and every man is a liar, as it is written, “That thou mayest be justified in thy words, and mayest be victorious when thou art judged.” But if our wickedness shows forth the justice of God, what shall we say? Is God unjust who inflicts Punishment? (I speak after a purely human manner.) By no means! Otherwise, how is God to judge the world? But if through my lie the truth of God has abounded unto his glory, why am I also still judged as a sinner? And why should we not, as some calumniously accuse us of teaching, do evil that good may come from it? The condemnation of such is just.
The Scriptures attest universal sin:
What then? Are we better off than they? Not at all.
For we have argued that Jews and Greeks are all under sin, as it is written, “There is not one just man; there is none who understands; there is none who seeks after God. All have gone astray together; they have become worthless. There is none who does good, no, not even one… Their feet are swift to shed blood; destruction and misery are in their ways. And the path of peace they have not known. There is no fear of God before their eyes.”
This concerns the Jews:
Now we know that whatever the Law says, it is speaking to those who are under the Law; in order that every mouth may be shut, and the whole world may be made subject to God. For by the works of the Law no human being shall be justified before him, for through law comes the recognition of sin.
Justice comes through faith in Christ:
But now the justice of God has been made manifest independently of the Law, being attested by the Law and the Prophets; the justice of God through faith in Jesus Christ upon all who believe. For there is no distinction, as all have sinned and have need of the glory of God. They are justified freely by his grace through the redemption which is in Christ Jesus, whom God has set forth as a propitiation by his blood through faith, to manifest his justice, God in his patience remitting former sins; to manifest his justice at the present time, so that he himself is just, and makes just him who has faith in Jesus.
Justification excludes boasting:
Where then is thy boasting? It is excluded. By what law? Of works? No, but by the law of faith. For we reckon that a man is justified by faith independently of the works of the Law. Is God the God of the Jews only, and not of the Gentiles also? Indeed of the Gentiles also. For there is but one God who will justify the circumcised by faith, and the uncircumcised through the same faith. Do we therefore through faith destroy the Law? By no means! Rather we establish the Law.
Romans Chapter 4: Abraham justified by faith; Justified before circumcision; Not justified by the works of the Law; The strength of his faith; The model of our faith.
Abraham justified by faith:
What then shall we say that Abraham, our father according to the flesh, acquired? For if Abraham was justified by works, he has reason to boast, but not before God. For what does the Scripture say? “Abraham believed God and it was credited to him as justice.” Now to him who works, the reward is not credited as a favor but as something due. But to him who does not work, but believes in him who justifies the impious, his faith is credited to him as justice. Thus David declares the blessedness of the man to whom God credits justice without works: “Blessed are they whose iniquities are forgiven, and whose sins are covered; blessed is the man to whom the Lord will not credit sin.”
Justified before circumcision:
For we say that unto Abraham faith was credited as justice. How then was it credited? When he was in the state of circumcision or in the uncircumcision? Not in circumcision but in uncircumcision. And he received the sign of circumcision as the seal of justice of faith which he had while uncircumcised.
Not justified by the works of the Law:
For not through the Law but through the justice of faith was the promise made to Abraham… For if they who are of the Law are heirs, faith is made empty, the promise is made void. For the Law works wrath; for where there is no law, neither is there transgression, Therefore the promise was the outcome of faith, that it might be a favor, in order that it might be secure for all the offspring, not only for those who are of the Law, but also for those who are of the faith of Abraham, who is father of us all; as it is written, “I have appointed thee the father of many nations.” He is our father in sight of God, whom he believed, who gives life to the dead and calls things that are not as though they were.
The strength of his faith:
Abraham hoping against hope believed, so that he became the father of many nations, according to what was said, “So shall thy offspring be.” And without weakening in faith, he considered his own deadened body (for he was almost one hundred years old) and the deadened womb of Sara; and yet in view of the promise of God, he did not waver through unbelief but was strengthened in faith, giving glory to God, being fully aware that whatever God has promised he is able also to perform. Therefore it was credited to him as justice.
The model of our faith:
Now not only for his sake only was it written that “It was credited to him,” but for the sale of us also, to whom it will be credited if we believe in him who raised Jesus our Lord from the dead, who was delivered up for our sins, and rose again for our justification.
Romans Chapter 5: Christ’s death assures us hope and peace; Christ’s death assures us salvation; In Adam all have sinned; Grace and life superabound through Christ; Purpose of the Law.
Christ’s death assures us hope and peace:
Having been justified therefore by faith, let us have peace with God through our Lord Jesus Christ, through whom we also have access by faith unto that grace in which we stand, and exult in the hope of the glory of the sons of God. And not only this, but we exult in tribulations also, knowing that tribulation works out endurance, and endurance tried virtue, and tried virtue hope. And hope does not disappoint, because the charity of God is poured forth in our hearts by the Holy Spirit who has been given to us. For why did Christ, at the set time, die for the wicked when as yet we were weak? For scarcely in behalf of a just man does one die; yet perhaps one might bring himself to die for a good man. But God commends his charity towards us, because when as yet we were sinners, Christ died for us.
Christ’s death assures us salvation:
Much more now that we are justified by his blood, shall we be saved through him from wrath. For if when we were reconciled to God by the death of his Son, much more, having been reconciled, shall we be saved by his life. And not this only, but we exult also in God through our Lord Jesus Christ, through whom we have now received reconciliation.
In Adam all have sinned:
Therefore as though one man sin entered into the world and through sin death, and thus death has passed unto all men because all have sinned—for until the Law sin was in the world, but sin was not imputed when there was no law; yet death reigned from Adam until Moses even over those who did not sin after the likeness of the transgression of Adam, who is a figure of him who was to come.
Grace and life superabound through Christ:
But not like the offense is the gift. For if by the offense of the one the many died, much more has the grace of God, and the gift in the grace of the one man Jesus Christ abounded unto many. Nor is the gift as it was in the case of one man’s sin, for the judgment was from one man unto condemnation, but grace is from many offenses unto justification. For if by reason of the one man’s offense death reigned through the one man, much more will they who receive the abundance of the grace and of the gift of justice reign in the life through the one Jesus Christ. Therefore as from the offense of one man the result was unto condemnation of all men, so from the justice of the one the result is unto justification of life to all men. For just as by the disobedience of the one man the many were constituted sinners, so also by the obedience of the one the many will be constituted just.
Purpose of the Law:
Now the Law intervened that the offense might abound. But where the offense has abounded, grace has abounded yet more; so that sin has reigned unto death, so also grace may reign by justice unto life everlasting through Jesus Christ our Lord.
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