GOD'S RIGHTEOUSNESS REVEALED

GOD'S RIGHTEOUSNESS REVEALED A Study in Paul's Letter to the Romans by Francis M. Perry

Copyright 2013 Francis M. Perry

INTRODUCTION TO ROMANS The major proposition being advanced and developed in Romans is found initially in chapter 1, verses 16 and 17. "... The gospel... is the power of God for salvation to everyone who believes... For in it the righteousness of God is revealed from faith to faith; as it is written: 'But the righteous man shall live by faith.'" An apt title describing a detailed study of Romans might be, "The Righteousness of God Revealed", for Romans unfolds to us many avenues through which God's righteousness is revealed and what they mean to our lives. I have chosen to outline Romans by enumerating these avenues of revelation as Paul develops them. The major parts of Romans are outlined as follows: I. The righteousness of God is revealed through the blood of Jesus Christ which justifies sinners who believe. Romans 1:1 through 5:11. II. The righteousness of God is revealed through the death, burial, and resurrection of Jesus Christ, which sanctifies the justified sinner to bear fruit for Christ despite the sin principle that still dwells in him. Romans 5:12 through 8:39. III. The righteousness of God is revealed in the history of God's dealings with the Jews. Romans 9:1 through 11:36. IV. The righteousness of God is revealed in the transformed lives of Christians. Romans 12:1 through 15:14. V. The righteousness of God is revealed in the transformed life of Paul. Romans 15:15 through 15:27. VI. The righteousness of God is revealed in Paul's salutations and benedictions. Romans 16:1 through 16:27. As we study through Romans we are amazed to learn of the many influences which God brings to bear on us, first to save us from our sins, and then to make us useful in a life of service to Him. Paul finally sums up these influences with the statement which could very well be called the Golden Text of Romans: "God causes all things to work together for good to those who love God, to those who are called according to His purpose." Romans 8:28. God brings influence upon us through so many avenues, many of which appear paradoxical to our worldly minds, Paul finally exclaims in amazement after

unfolding the first 8 chapters to us: "What then shall we say to these things? If God is for us, who is against us?... For in all these things we overwhelmingly conquer through Him who loved us." Romans 8:31-37. Then after enumerating in chapters 9, 10, and 11 how God caused all things to work together for good during the history of His specially chosen Israelite people, Paul again exclaims, echoing the prophets of old: "Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways!" Romans 11:33. Indeed, we might do well to outline our study of Romans with reference to the provisions God supplies and the avenues of influence God brings upon us to save us, to purify us for His use, and to carry out His purposes through us. Some major points of such an outline might be as follows: I. God's provisions and influences to bring us to justification from our sins through all time as mankind has and will dwell upon the earth. Romans 1:1 through 5:11. II. God's provisions and influences to overcome the sin principle in us, sanctifying us to make us fruitful servants through whom He can carry out His purposes on earth. Romans 5:12 through 8:39. III. God's provisions and influences throughout past history to bring the Israelite people to salvation and to utilize them for His special purposes on earth. Romans 9:1 through 11:36. IV. God's practical instructions to us to utilize our transformed lives for His purposes as we live on earth. Romans 12:1 through 15:14. V. How God has utilized the transformed life of Paul for His purposes on earth. Romans 15:15 through 15:27. VI. God's influence through Paul's salutations and benedictions. Romans 16:1 through 16:27. As we read Paul's own introduction in the first few verses of Romans we see clearly that this is a letter concerning the "Son of God". As we study we see emphasized in every chapter the part that God the Son, the Word who became flesh, has played and continues to play in the carrying out of the purposes of the Godhead. In any study of Romans emphasis must be placed on our Lord Jesus

Christ. As we study I propose that we also utilize the outline of Romans prepared a number of years ago by the late Brother Edward J. Craddock in his "Christ Emphasis" outline of the entire Bible. Its major points about the book of Romans are as follows: I. JESUS CHRIST extends God's power unto salvation to the whole world, both Jew and Gentile, who are lost in sin. Romans chapters 1 through 5. Chapter 1. The gospel of JESUS CHRIST is man's only hope. Chapter 2. God will judge the Jew and the Gentile by JESUS CHRIST. Chapter 3. God saves Jews and Gentiles, alike, through CHRIST JESUS. Chapter 4. Abraham is the father of all believers in God, through CHRIST JESUS. Chapter 5. CHRISTIANS are justified from sin by the grace of God, and by faith in the atonement of the LORD JESUS CHRIST. II. JESUS CHRIST declares that the responsibility of God's children, saved by grace, is to serve in the SPIRIT. Romans chapters 6 through 8. Chapter 6. Shall CHRISTIANS, saved by God's grace, continue in sin? Chapter 7. Why salvation is of CHRIST, and not of the law. Chapter 8. There is no condemnation to people living by the SPIRIT, in CHRIST JESUS. III. JESUS CHRIST declares God's righteousness in history. HE declares ultimate justice and mercy to the Jew and to the Gentile. Romans chapters 9 through 11. Chapter 9. Why Israel in the flesh failed to attain unto salvation in CHRIST. Chapter 10. Israel's salvation in CHRIST depends on hearing God's word.

Chapter 11. Has God banished Israel to a CHRIST-LESS future? IV. JESUS CHRIST declares in the gospel message the new life of brotherhood in the kingdom of God. Romans chapters 12 through 16. Chapter 12. A transformed life in CHRIST is consistent with the will of God. Chapter 13. The CHRISTIAN'S attitude toward civil government and his fellow man. Chapter 14. CHRISTIAN brethren should not divide over opinions and customs. Chapter 15. God has established the hope of salvation, according to the Scriptures, in the apostolic gospel of JESUS CHRIST for Jews and Gentiles. Chapter 16. The apostolic gospel of JESUS CHRIST, when preached to all nations, glorifies God. The fruit is the church, the brotherhood of individual CHRISTIANS serving the LORD CHRIST. The Roman letter may be outlined in many different ways because there are many different, but related, themes interwoven throughout the letter. These themes of the Roman letter are woven onto a framework of the history of God's human creation beginning with the creation of mankind in the world (Romans 1:19-20; 4:17) and ending, for some, with the wrath of God exercised in the eternal judgment (Romans 1:18) or, for others, with overwhelming victory and glorification forever as companions of God (Romans 8:30, 37). The Roman letter reveals an overall view of human history through time on earth from God's perspective, a perspective from outside our realm of time. All past as well as all future history of human beings on Earth is portrayed on this framework of the Roman letter. Careful attention to the Roman letter's framework of human history, past and future, gives us a good basic understanding of God's plan, a plan set in motion as God launched humanity into the dimension of time. As we study through Romans we note references along the time dimension to provisions which God introduced, provisions designed to cause all things to work together for the ultimate salvation of those who love God and are called according to His purpose (Romans 8:28).

An attempt has been made in the following diagram to outline the Roman Letter with reference to these momentous provisions as God has introduced them along the time line of human history. The line stretching from left to right across the middle of the diagram represents time which God has allotted to mankind on earth, from the left border representing the beginning or "creation of the world" (Romans 1:19-20) to the right border representing the end of time, "the day of wrath and revelation of the righteous judgment of God" (Romans 2:5). In the space below this horizontal time line is portrayed sinful, fallen mankind since the time of Adam when "many were made sinners" (Romans 5:18). In the space above the horizontal time line is portrayed those who, throughout all time, through "obedience of faith" (Romans 1:5; 16:26) have been saved for glorification with God (Romans 8:30). While Adam is named as an example of all sinful, fallen men (shown below the time line on the diagram), Abraham and David are mentioned as examples of Old Testament people (shown above the time line) as saved through "obedience of faith" (Romans 4:3, 6, 16). Of course, a prime purpose of Romans is to show that all who have lived in any age have sinned (Romans 3:23) but can be among those saved through "obedience of faith." This includes people who lived on earth before the Christian age as well as those of us living in these last days under "the law of the Spirit of life in Christ Jesus" (Romans 8:2). The diagram shows all people of all ages living first as sinful, lost, and fallen beings (portrayed below the time line). But the diagram seeks to portray the message of Romans that anyone living today can through belief, repentance, and the symbolic death and burial of baptism, die and be buried with respect to the sinful world, and rise to walk (portrayed above the time line) in a new life conceived and led by the Holy Spirit to be a sanctified and fruitful life in God's service, a life in which anyone "can overwhelmingly conquer through Him who loved us" (Romans 8:37). Below the horizontal time line of the diagram is portrayed the fact that, because all have sinned, death reigns (Romans 5:17,21). To mankind under the sentence of death God has delivered one of His most powerful implements to bring mankind to repentance and the way of salvation. God's law has been delivered to mankind, law written in the hearts of all men since the creation (Romans 1:19-20; 2:15), and the special Law of Moses for a special people, the Jews. Romans makes clear that God has given law to all people for purposes which will lead them to salvation; i.e., to make them helpless (Romans 5:6), to bring all to a knowledge of sin (Romans 3:20), and to shut up all in disobedience that He might show mercy to all (Romans 11:32).

OUTLINE OF PAUL'S LETTER TO THE ROMANS THE RIGHTEOUSNESS OF GOD REVEALED AND IMPARTED TO MANKIND. The Theme. Rom. 1:16-17 "...The gospel...is the power of God for salvation to everyone who believes...for in it the righteousness of God is revealed from faith to faith; as it is written: 'But the righteous man shall live by faith.'" I. The righteousness of God is revealed through faith in the blood of JESUS CHRIST which justifies sinners who believe. Rom. 1:1-5:11. A. JESUS CHRIST called Paul to be HIS apostle to bring about obedience of faith among all the Gentiles. Rom. 1:1-15. B. The gospel of CHRIST is God's power to save Jews and Gentiles (all mankind). Rom. 1:16-17. It has always been and continues to be true that "the righteous man shall live by faith"; that is, the righteousness of God is imputed to, and saves, everyone who has faith in God. C. All have sinned and need the gospel of CHRIST, Jews and Gentiles alike. Rom. 1:18-3:20. 1. God has given law to both Gentiles and Jews but all have sinned by breaking God's law. Rom. 1:18-3:18. a. Since the creation of the world the wrath of God has been revealed against unrighteous men who knew God but rejected their obvious responsibilities to Him and His offered salvation through faith in Him. Rom. 1:18-32. b. The Jews have broken God's special Law given to them through Moses. The Gentiles have broken God's law written in their hearts. Rom. 2:1-3:18. 2. Law was given that both Gentiles and Jews might come to have knowledge of their sin. Rom.3:19-20. God's law speaks that every mouth may be closed, and all the world may become accountable to God. D. All who believe are justified apart from the law through the redeeming blood of JESUS CHRIST. Rom. 3:21-5:11. 1. The righteousness of God, although witnessed by the law and the Prophets, is revealed to mankind apart from the law through faith in JESUS CHRIST. Rom. 3:21-24. 2. The righteousness of God is revealed in that God was the

"justifier" of those who had faith, while at the same time God was "just" in the punishment of sin. Rom. 3:25-26. 3. The fact that a man is justified by faith apart from works of law does not nullify God's law but, on the contrary, establishes it. Rom. 3:27-31 4. It is through faith, not works of law, that God justifies and reckons the ungodly as righteous. Rom. 4:1-8. Abraham is cited as an example of one whose faith was reckoned by God as righteousness. David is cited as one who spoke of the fact that God reckons righteousness apart from works. 5. Abraham's faith was reckoned as righteousness before he was circumcised in the special covenant through which God established the Jewish nation. Therefore, it was not through the righteousness of the Law that Abraham became heir of the world, but through the righteousness of his faith. Rom. 4:9-22. 6. The faith of those who believe in Him who raised Jesus from the dead will, like the faith of Abraham, be reckoned to them for righteousness. Rom. 4:23-25. 7. Christians have obtained through faith in JESUS CHRIST an introduction into the grace of God and can exult, even in tribulation, in hope of the glory of God. Rom. 5:1-11. II. The righteousness of God is revealed through the death, burial, and resurrection of CHRIST, and sanctifies the Christian for CHRIST'S use despite the sin principle that dwells in him. Rom. 5:12-8:39. God has provided deliverance from my body of sin through the death, burial, and resurrection of Christ and makes it possible for me to walk in the Spirit and bear fruit for God. A. My life in the flesh can be in Christ. Rom. 5:12-6:23. 1. I am sinful by nature. Through Adam's disobedience the many were made sinners. We have inherited from our natural father, Adam, the propensity to sin. But I am made righteous by Christ. Through Christ's obedience the many were made righteous. Christ has extended to us the possibility to be righteous in spite of our sinful nature. Rom. 5:19-21. 2. I am raised from baptism to walk in newness of life for my old self was crucified with Him. Rom. 6:1-5. 3. My path of progress to my walk in newness of life consists of: a. Knowing I am freed from the sin principle in my life. Rom. 6:6-10.

b. Reckoning myself to be dead to sin, but alive to God in Christ Jesus. Rom. 6:11. c. Presenting the members of my body as instruments of righteousness to God. Rom. 6:12-14. d. Walking in newness of life. Rom. 6:4. 4. I am freed from slavery to sin resulting in my sanctification enabling me to become enslaved to God. Rom. 6:15-23. B. My life in the flesh is utterly hopeless, but my life in the Spirit overwhelmingly conquers. Rom. 7:1-8:39. 1. I was made to die to the law that I might bear fruit for God. Rom. 7:1-6. 2. I find the principle (law) that evil is present in me. Walking in the flesh, I cannot please God. Rom. 7:7-25. 3. Walking in the Spirit, nothing separates me from the love of God. Rom. 8:1-39. a. The law of the Spirit of life in Christ Jesus has set me free from the law of sin and of death. Rom. 8:1-4. b. In the flesh I cannot please God. Rom. 8:5-8. c. My mortal body is given life through the Spirit of Christ who indwells me. Rom. 8:9-11. d. Being led by the Spirit of God, I become a son of God. Rom. 8:12-17. e. I can bear the sufferings of this present time because I eagerly await my adoption as God's son. Rom. 8:18-25. f. Being led by the Spirit of God, He causes all things to work for my good. Rom. 8:26-30. g. I overwhelmingly conquer through Him who loved me. Rom. 8:31-39. III. The righteousness of God throughout history is revealed in His dealings with the Jews. Rom. 9:1-11:36. A. The Israelite history illustrates God's righteous principles. The rejection of the gospel by Israel does not indicate the word of God has failed. Rom. 9:1-10:15. 1. It is not the children of the flesh who are children of God, but the children of promise. Rom. 9:1-13. 2. The potter has a right over the clay. God's mercy does not depend on man. Rom. 9:14-23. 3. Gentiles are called as well as Jews. Rom. 9:24-26. 4. But only a remnant will be saved. Rom. 9:27-29. 5. Pursuit of righteousness by law rather than by faith results in stumbling over the stumbling stone. Rom. 9:30-33.

6. Salvation of the Jews depends on their subjecting themselves to the righteousness of God. That righteousness establishes Christ as the end of the law. Rom. 10:1-7. 7. Whoever will call upon the name of the Lord will be saved. There is no distinction between Jew and Greek. Rom. 10:8-13. 8. God has always provided His preachers to answer the call of both Israelites and Gentiles so they could hear, believe, and be saved. But Israel has rejected the preachers. Rom. 10:14-21. B. God has not rejected the Jews as a whole. A remnant have always accepted God's gracious choice of them. Rom. 11:1-10. C. God is still carrying out His plan to save Jews. Rom.11:11-36. 1. God makes Jews jealous by offering His salvation to Gentiles as well. Rom. 11:11-14. 2. God will graft Jews back into His tree if they will believe. Rom. 11:15-24. 3. God has shut up in disobedience both Jews and Gentiles that He might show mercy to all. His mercy will result in the salvation of all the children of promise (all Israel). Rom. 11:25-36. IV. The righteousness of God is revealed in the transformed lives of those in the body of Christ. Rom. 12:1-15:14. My transformed life in Christ will be acceptable to God. A. I prove what is the will of God by my transformed life. Rom. 12:1-2. B. I prove what is the will of God by exercise of my individual allotment in the body of Christ. Rom. 12:3-8. C. I prove what is the will of God by exercise of Christ-like love to overcome evil with good. Rom. 12:9-21. D. I prove what is the will of God by my transformed life's attitude toward the world. Rom. 13:1-14. 1. My attitude toward civil government. Rom. 13:1-7. 2. My attitude toward my neighbor. Rom. 13:8-10. 3. My attitude toward the works of darkness. Rom.13:11-14. E. I prove what is the will of God by my transformed life's attitude toward the church. Rom. 14:1-15:14. 1. My attitude toward my brother's opinions. Rom. 14:1-4. 2. My attitude toward my Lord who judges all. Rom. 14:5-15. 3. My attitude toward serving Christ in the kingdom of God. Rom. 14:16-15:14. a. Let us build up one another and not tear down the

work of God. Rom. 14:16-15:6. b. Accept one another just as Christ has accepted us. Rom. 15:7-14. V. The righteousness of God is revealed in the transformed life of Paul in Christ Jesus. Rom. 15:15-27. A. Grace was given to Paul from God to be a minister of Christ Jesus to the Gentiles. Rom. 15:15-21. B. Serving the saints Paul said "I will come to you in the fullness of the blessing of Christ". Rom. 15:22-29. C. Paul said "Strive together with me in your prayers". Rom.15:30-33. VI. The righteousness of God is revealed in Paul's salutations and benedictions. Rom. 16:1-27. A. Greet one another with a holy kiss. Rom. 16:1-16. B. God will soon crush Satan. Rom. 16:17-20. C. My fellow workers greet you. Rom. 16:2124. D. To the only wise God be the glory forever. Rom. 16:25-27.

CHAPTER 1: PAUL'S LETTER REVEALING THE RIGHTEOUSNESS OF GOD TO GOD'S LOVED ONES IN ROME Theme of the Roman Letter: The righteousness of God is revealed from faith to faith. In revealing the righteousness of God to mankind, Christ called upon the obedience of faith of His apostles to take the gospel message to the first century world.. Paul was a unique apostle called upon to obey the imperatives of his faith to take the gospel message to the Gentiles. The message itself called upon the Gentiles in turn to appropriate God's gift of faith and obey the requirements of that faith to further extend the purposes of God among mankind. In this manner the righteousness of God was revealed from faith to faith to mankind during the first century period described in the New Testament.

A. Jesus Christ called Paul to be His apostle to bring about obedience of faith among all the Gentiles. Romans 1:1-15 In the first few verses of this letter to the saints at Rome Paul presents his credentials on which is based his authority to write to them in the name of Christ, and states his purpose in writing. The first seven verses contain one long complex sentence the diagramming of which will help us to understand it. Romans, Chapter 1, verses 1-7. "(1)Paul, (7) to all a bond servant of Christ Jesus, called as an apostle, set apart for the gospel of God, (2) which He promised beforehand through His prophets in the holy Scriptures, (3) concerning His Son, who was born of a descendant of David according to the flesh, (4) who was declared the Son of God with power by the resurrection from the dead, who are beloved of God in Rome, called as saints: according to the Spirit of holiness, Jesus Christ our Lord, (5) through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles, for His name's sake, (6) among whom you also are called by Jesus Christ; Grace to you and peace from God our Father and the Lord Jesus Christ." (Romans 1:1-7; NASV)

"Paul,... a bond-servant of Jesus Christ." Jesus, the Son of God, being made in the likeness of men, took the form of a "bond-servant" (literally, a "slave'").. Paul tried to have in himself the attitude of Jesus and serve as an example of how others are to become "bond-servants" of Christ. Paul's attitude was illustrated by his statement, "For to me to live is Christ." (Philippians 12:21). Later in the 6th chapter of Romans Paul wrote more about this idea of being a bond-servant or slave. "Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one you whom you obey..." (Romans 6:16). The idea of a bond- servant immediately brought in the idea of obedience. Paul wanted the readers to know at the outset that he served Jesus as an obedient bond-servant. "Paul,... called as an apostle." After Jesus died, was buried, and was raised, He appeared to all the apostles and, Paul said, "Last of all., as it were to one untimely born, He appeared to me also. For I am the least of the apostles, who am not fit to be ca1led an apost1e, because I persecuted the church of God. But by the grace of God I am what 1 am, and His grace toward me did not prove vain. (1 Cor 15:8-10). God made Paul an apostle of Jesus Christ and Paul accepted that assignment although he considered himself less qualified than any of the other apostles. Paul wrote to the Corinthians, "Am I not an apostle:? Have I not seen Jesus our Lord? Are you not my work in the Lord(1 Cor, 9:1). A genuine apostle must have seen the Lord. But, more than that, he must have been sent forth to work by the Lord Himself. Paul saw the Lord and he was sent forth to a special work by Christ Himself, alive after His resurrection. Christ, through His Holy Spirit gave Paul knowledge, exhibited miraculous power through him, and sent him forth to preach to the Gentiles. "Paul,... set apart for the gospel of God." After Paul (then called Saul), on the road to Damascus, had heard the voice of the Lord, had been blinded by the bright light, and had been led into the city of Damascus, Ananias was told by the Lord to go to Paul, "for he is a chosen instrument of Mine, to bear My name before the gentiles and kings and the children of Israel (Acts 9:15).Paul had good reason to tell the Romans who he was. He was going to reveal to them the righteousness of God. The Romans might wonder how this man. Paul, could know about God. He could know because he was a special messenger from the Son of God Himself. So Paul starts

out his letter saying, I am a special "called" apostle, "'set apart for the gospel of God". Later in the 15th chapter of Romans, Paul devotes a whole paragraph to a description of his special responsibility to preach the "gospel of God." (See Romans 15: 15-21). "Gospel of God... which he promised beforehand through His prophets in the Holy Scriptures." This phrase sets the stage for chapters 9, 10, and 11. In these three chapters Paul points out that the gospel was preached ln "shadow" even by the prophets of old. They gave an indication of the good news to come. He reminded them that Moses said that God has mercy regardless of what man does, that God's name would be proclaimed throughout the whole earth, and that righteousness based on faith brings salvation. He reminded them that Joel said, "Whoever will call upon the name of the Lord will be saved>" And he reminded them that Isaiah said, "How beautiful are the feet of those who bring glad tidings of good things." The gospel of God was promised beforehand through His prophets in the Holy Scriptures. "Gospel of God... concerning His Son." The good news of God is about His Son! God has a Son! That's a startling revelation to many people. The term "Son" is applied to the man, Jesus, who was born in the flesh of the woman, Mary. Since he came into the world by birth just as any other human being, He is rightly called the "Son of Man." Jesus often referred to himself as the "Son of Man," emphasizing his kinship with mankind. As a"son of Man," however, Jesus was unique in that He did not at any time allow His soul to sin. He became the prototype "Son of Man" demonstrating what all other "sons of men" could become if freed from their slavery to sin. Although Jesus had an earthly mother, He had no earthly, fleshly father. Miraculously He was sired by God's Holy Spirit. So He is also rightly called the "Son of God." He is one of the Persons of the triune Godhead whom John referred to as"the Word," who "was with God" in "the beginning" and who "was God." Then, "the Word became flesh and dwelt among us." (John 1:1;1:14). Only with respect to his becoming flesh was this Person of the Godhead referred to as "the Son of God." In Old Testament prophecy God is quoted as foretelling His incarnation with these words in Psalm 2:7: "Thou art My Son, today I have begotten Thee." And in Isaiah 7: 14 the prophet said: "Therefore the Lord Himself will give you a sign. Behold a virgin shall be with child and bear a son,

and she will call his name Immanuel (God with us)." And in Isaiah 9:6 the prophet again intimates that God will have a Son: "For a child will be born to us, a son will be given to us; and the government will rest on his shoulders, and his name will be called wonderful, Counselor, Mighty God, eternal Father, Prince of peace." In the New Testament scriptures there are many clear references to the Savior as the Son of God. But in the Old Testament scriptures there are only a few references that refer to, or intimate that, the coming Messiah will be a human being related to God as Son to Father. "His Son, who was born of a descendant of David according to the flesh." The good news about God's Son includes the fact that He became flesh like we are. God arranged through David's descendant, a woman named Mary, for the Son of God to be born as a fleshly human. "His Son,... who was declared the Son of God with power by the resurrection from the dead." Jesus lived life on earth in a fleshly body like a human. In every respect He was truly a human being. When crucified, His fleshly body died as would that of any human being under the same circumstances. But this man didn't stay dead. He was resurrected. God claimed Him. Only the power of God could raise Him from the dead. God declared through His act of raising Him that, "He is My Son." This was an important foundation to lay for what Paul said later in the 8th chapter of Romans. "But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who indwells you." (Romans 8:11). God raised Jesus, declaring Him to be the Son of God. Paul showed in Romans that God wants to raise all human beings and make them His sons also. "His Son,... according to the Spirit of Holiness." He was born in the flesh of the seed of David. But He was the Son of God according to the Spirit of Holiness. Jesus was both human and divine. Mary was his fleshly mother. But God was His Father. Jesus was "'of David", but He was also "of God".

"His Son,... Jesus Christ our Lord." The only Son of God, a perfect human, thus became the anointed Savior to Christians, their Master, and their Lord. No one else in all God's realm is qualified to serve mankind as He did. "For God so loved the world that He gave His only begotten Son." (John 3:16). "His Son,... through whom we have received grace and apostleship." As Paul writes 1ater in the 15th chapter, "Grace was given me from God to be a minister of Christ Jesus to the Gentiles." This grace came to him through the Son of God. Thus, Paul established his credentials at the very beginning of the Roman letter. But his credentials did not come of his own efforts; they were the credentials of the Sori of God given to His human vessel, Paul. "to bring about the obedience of faith among all the Gentiles." In Acts 9:15 the Lord told Ananias concerning his purpose for the life of Paul (then called SauI), "He is a chosen instrument of mine, to bear My name before the Gentiles and kings and the sons of Israel." In Romans 1:5 Paul told the Roman Christians that the Lord's purpose in choosing him as an apostle was "to bring about the obedience of faith among all the Gentiles." And in Romans 1: 15 Paul said, "Thus, for my part, I am eager to preach the gospel to you also who are in Rome." We must conclude that these purposes or goals of Paul are all closely related: (1) "to bear My name before the Gentiles," (2) "to bring about the obedience of faith among all the Gentiles.," (3) "to preach the gospel to you also who are in Rome." The bearing of Jesus' name was tantamount to preaching the gospel of Jesus and was for the purpose of bringing about "obedience of faith" in the recipients of Paul's Roman letter. In the close of the Roman letter (Romans 16:25-27) Paul recorded his prayer giving glory to the "only wise God" tor the gospel and the preaching of Jesus Christ "leading to obedience of faith". Thus, with an introduction and closing emphasizing "obedience of faith," we should expect to find in the Roman letter an underlying purpose to lead the Roman Christians to render "obedience of faith" toward God. In fact we do find that everything that is revealed and explained in the Roman letter about the "mysteries" of God's act ions and purposes through the ages is followed by

admonition to specific practical steps of "obedience of faith" to accomplish God's purposes in the Christian's lives. With respect to its basic purpose tor the lives of the Roman Christians, the Roman letter may be said to be a treatise on "obedience of faith." Paul's use of this phrase, "obedience of faith", leads us to understand that the concept of "faith," as Paul used it, always involved actions a f "obedience." Indeed, Paul presented "obedience of faith" as an imperative for the "saving" of those who heard the gospel and for the "bearing of fruit" in the lives of Christians. However, after Paul's use of this phrase "obedience of faith" in the introduction of the Roman letter, he went on to refer to the concept later in Romans by use of the single word "faith". We must always remember as we study Romans, that the concept of "faith", revealed by the Lord to Paul, always involved steps of "obedience". "Through whom we have received grace and apostleship... for His name's sake". Paul served as an apostle, not for his own glory to spread his own name before the world, but for spreading the name of His Lord before the world. Paul's statement, "For to me to live is Christ" (Phil. 1:21)illustrates this point. Paul understood that his apostleship was for the Lord's name's sake. "The Gentiles,... among whom you also are called by Jesus Christ". In Paul's letter to the Gentile Christians in Rome he carried out a task Christ gave him to do, to bring about further obedience of faith among those who had been "called by Jesus Christ." The "call" certainly included the Christians of Rome. "Paul... to all who are beloved of God in Rome, ca1led as saints." Paul wrote to Christians who had availed themselves of God's love. In his introduction, Paul reminded them of this. Also Romans 5:5 says, "The love of God has been poured out within our hearts through the Holy Spirit who was given to us." And Romans 8:39 says nothing "shall be able to separate us from the love of God which is in Christ Jesus." This letter was addressed then to those "who are beloved of God in Rome." The term "called as saints" denoted the fact that the Roman Christians had been called to be set apart from the world as separate and holy to "bear fruit" for God.

"Grace to you and peace from God our Father and the Lord Jesus Christ." Grace from God our Father and His Son Jesus Christ was the best of all possible favor that mankind could have, and it applied to the fleshly lives of the Roman Christians as well as to their eternal spiritual lives. The promise of peace meant the absence of agitation and inner warfare that came from constant problems with sin. Grace and peace, extended to the Romans by God and then confiscated by the souls of the Romans as the supporting foundation for their lives. made it possible for them to carry out God's purposes for them. Based on the grace and peace from God, Paul showed the Romans how to grow toward a life that follows where God's Holy Spirit leads, away from slavery to sin towards the bearing of fruit for the Lord. These first seven verses of Romans have set the stage. Paul wrote to Christians. He stated his credentials and his purpose: to declare the gospel of God and bring about the obedience of faith among all the Gentiles. We will see as we study the letter that Paul went on to show that the obedience of faith was something that the Roman Christians had to continue all their fleshly lives in order to make progress as bond-servants of Christ. Romans, Chapter 1, verses 8 through 15. "(8) First. I thank my God through Jesus Christ for you all. because your faith is being proclaimed throughout the whole world." (Romans 1:8) NASV. First, before writing of other things, Paul said, I thank the God whom 1 serve. I do this, he said, through Jesus Christ. I thank God for you Christians in Rome because of your faith which is proclaimed throughout the whole world. The eternal salvation and the faith enjoyed by the Christians at Rome were gifts to them by "God through Jesus Christ." They had appropriated these gifts as God had intended. The fact that their faith was "proclaimed throughout the whole world" was evidence that they had obeyed the imperatives of that faith (had exercised "obedience of faith"). The phrase, "faith...proclaimed throughout the whole world", is an apt title tor Biblical lessons about the blessings in human lives, and the effect for the whole world, of God's gift of faith to individuals and congregations of His church!

"(9) For God, whom I serve in my spirit in the preaching of the gospel of His Son, is my witness as to how unceasingly I make mention of you, (10) always in my prayers making request. if perhaps now at last by the will of God I may succeed in coming to you." (Romans 1:9-10) NASV. Paul prayed to God unceasingly. God heard him and could testify of Paul's great interest in the Romans and his desire to go to Rome to preach. In writing this, Paul weaved into his words his understanding of his personal human make up and how he was enabled to communicate with God. Paul recognized that he had a personal spirit and called specific attention to it, indicating that his "spirit" had an important part in communicating with God and in his God-given task of preaching the gospel of God's Son. Also we should note that Paul spoke of his "spirit" as though it were but a part of him. He said in effect that "I" (my source of will-power, my soul) serves God in "my spirit" (a part of me over which my soul has control. In I Thessalonians 5:23 Paul recognized each Christian as a three part being when he prayed, "Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ". The "complete" human being was recognized as consisting of three parts, "spirit and soul and body". A careful study of the Old and New Testament context of usage of these three words, spirit, soul, and body, as related to the complete human being, indicates that they are three parts of the complete human being with somewhat separate functions. It takes all three together to form the complete human being. The writer of the Hebrew Letter has indicated in Hebrews 4:12 that the spirit and soul are meant to function separately. If they don't function separately, then the "word of God" is intended "to cut" the spirit and soul apart as a two edged sword might sever bone from marrow. And Jesus Himself indicated in Matthew 10:28 that the soul is separate from the body in that the soul does not die and descend into the grave as does the fleshly body when it dies. Thus the "spirit and soul and body" were understood to have separate functions in the life of Paul and the Christians to whom he wrote the Roman letter. Paul's understanding of the relationship of his soul to his personal spirit was illustrated when he wrote in Romans 1:9, "I serve (God) in my spirit". We understand that Paul was writing about his soul (the seat of his will-power) which served God in, or through, his spirit. Paul was writing in verses 9 and 10 about his communication with God whereby God knew his mind and thereby could be his witness, and of his communication with God in prayer requesting God's help in going to Rome. Indeed, there is much evidence in the Bible that the personal spirit of a Christian is that part of him which God enables to communicate directly with God. Paul referred to this direct communication in

Romans 8:16 when he said, "The Spirit Himself bears witness with our spirit that we are children of God". Paul certainly did not intend that Romans 1:9-10 be a treatise on the details of how God has created people as triune beings, or on how God desires the three parts of a person to function. Paul simply wanted his readers to know that, as an apostle and a preacher of the gospel, he prayed to God that he might go to Rome to "impart some spiritual gift" to the Romans. But in making this point he illustrated his knowledge of his personal make-up and the functions of his soul and spirit. He wrote as to readers who might also have this same knowledge and might fully understand his words. Or he wrote as to readers whom he wanted to stir up to curiosity concerning the full meaning of his words. Paul's words affect us similarly today. Some people may have studied God's word enough to have some knowledge of the triune make-up the human and the functions of his parts. If so, Paul's words are tar richer in meaning to them. Others may realize that Paul refers to things which they do not fully understand. They may be spurred to greater and more specific areas of study to search out the fuller meanings which are obviously present in the Holy Spirit inspired words of Paul. "(11) For I long to see you in order that I may impart some spiritual gift to you, that you may be established; (12) that is, that I may be encouraged together with you while among you, each of us by the other's faith, both yours and mine". (Romans 1:11-12) NASV. One of the reasons Paul longed to see the Roman Christians was that he wanted to "impart some spiritual gift" to them. This may have been a reference to the fact that God's Holy Spirit worked through the apostle Paul to enable Christians to receive and exercise certain miraculous gifts. These gifts were imparted to Christians by the Holy Spirit through the "laying on" of the apostle's hands, and were exercised by the Christians to confirm the preaching of the gospel. The gifts enabled the Christians to do such things as to speak in languages (tongues) they had not learned, or to heal sick people miraculously. The apostle Paul himself was enabled by the Holy Spirit to exercise such miraculous gifts, and others upon whom Paul "laid his hands" were also enabled to exercise miraculous gifts. These gifts were those referred to in I Corinthians 12:4-11 which says, in part, "Now there are varieties of gifts, but the same Spirit.... But teach one is given the manifestation of the Spirit for the common good. For to one is given the word of wisdom through the Spirit, to another gifts of healing by the one Spirit, and to another the effecting of miracles, and to another prophecy, But one and the same Spirit works all these things, distributing to each one individually just as He wills".

On the other hand, Paul's expressed desire "to impart some spiritual gift" to the Romans may have been simply his desire to teach them the kind of spiritual things he wrote about in the Roman letter. The original Greek word for "gift" simply meant grace, favor, or kindness. By teaching them Paul could impart to them the spiritual grace of understanding the word of God more fully, as he imparted to all who study his Roman letter. This meaning seems to be consistent with his desire "to be encouraged together with you,...each of us by the other's faith, both yours and mine", as he said in verse 12. Another reason Paul longed to see the Roman Christians was "that you (the Romans) might be established". The original Greek word for "established" meant "set" or "made fast". Paul wanted to "make them fast", or "to set them steadfastly" in the kingdom of God by revealing the righteousness of God and helping them increase their faith. This will undoubtedly be the reward for those who diligently study Paul's Roman letter. Paul also wrote of his plan to go to Rome in Romans 15:22-24 and expressed similar sentiments to those expressed here in Romans 1. He said, "I have often been hindered from coming to you; but now, with no further place for me in these regions, and since I have had for many years a longing to come to you whenever I go to Spain--for I hope to see you in passing, and to be helped on my way there by you, when I have first enjoyed your company for a while--but now I am going to Jerusalem serving the saints". "And I do not want you to be unaware, brethren, that often I have planned to come to you (and have been prevented thus far) in order that I might obtain some fruit among you also, even as among the rest of the Gentiles." (Romans 1:13) Paul expressed here another reason why he wanted to go to the Christians in Rome: "in order that I might obtain some fruit among you". Paul made it clear here as he did in Philippians 1:21-22 that as long as he lived in the flesh he wanted to engage in "fruitful labor" to the extent that "for me to live is Christ." In addition the thought expressed here concerning the "obtaining of fruit" may also include Paul's desire that there be fruit in the lives of the Roman Christians. The expression "obtain some fruit" presages a major lesson presented by Paul in the Roman letter concerning the "bearing of fruit for God". This lesson is summarized in Romans 7:4, "Therefore, my brethren, you also were made to die to the Law through the body of Christ, that you might be joined to another, to Him who was raised from the dead, that we might bear fruit for God".

"(14) I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. (15) Thus, for my part, I am eager to preach the gospel to you also who are in Rome." Romans 1:14-15. NASV. Paul wrote similarly in I Corinthians 9:16 when he said, "I am under compulsion" to preach the gospel; "for woe is me if I do not preach the gospel". Paul received a mandate from God which began to be revealed to him on the road to Damascus when he was still called Saul and was a persecutor of Christians. Later, when he was baptized into Christ by Ananias he made a commitment to fulfill Christ's commission to him to be "a chosen instrument of Mine, to bear my name before the Gentiles and kings and the children of Israel". (Acts 9:15). As far as we know Paul never wavered from his commitment. When Paul spoke of Gentiles he didn't mean just Greeks but also "barbarians." The term "Greeks" referred to the natives of Greece. But who did Paul refer to as "barbarians?" In Acts 28:2 Paul called the natives of the island of Malta "barbarians." The word "barbarian" in the original Greek language meant simply a foreigner or alien. So this phrase "Greeks and barbarians" simply includes all the Gentiles in the world. The phrase "to the wise and to the foolish," from another standpoint, denotes all mankind. There were those who esteemed themselves to be wise as in 1 Corinthians 1:22, "the Greeks seek after wisdom." And there certainly were those who were regarded as ignorant or unpolished. Paul wanted it to be known that the gospel has the power to instruct both the wise and the unwise. Even the "foolish" can gain salvation from it. There is no limit to the wisdom of God towards which one can progress if he lets Christ live in him. Finally, in this introduction to the Roman letter, Paul said, "1 am eager to preach the gospel to you also who are in Rome." But this statement was still qualified by verse 10 where he said, "if perhaps now at last by the will of God I may succeed in coming to you."these first fifteen verses of the first chapter of the Roman letter has set the stage tor Paul to plunge into the theme of Romans, "the righteousness of God revealed from faith to faith." In these introductory remarks Paul affirmed that he had been appointed by Jesus Christ to preach the gospel which reveals the "righteousness of God" and brings about "obedience of faith" in human lives.

B. The gospel of Christ is God's power to save Jews and Gentiles who believe. Romans 1:16-17. "(16) For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes. to the Jew first and also to the Greek. (17) For in it the righteousness of God is revealed from faith to faith; as it is written, 'But the righteous man shall live by faith.'" Romans 1:16-1. NASV. These verses present the major theme of Paul's letter to the Romans. The primary mission given by Christ and accepted by Paul in his life was to declare the gospel which is the power of God to everyone who believes. Undoubtedly the main motivation for Paul's writing of this letter to the Romans was the declaration of this ancient gospel which could now, since the completion of Christ's death, burial, and resurrection, be declared in much greater detail than ever before and in full disclosure of the fulfillment of things which heretofore had been disclosed only in type or shadow and veiled prophecy..the actual theme or subject of the letter to the Romans is best expressed, however, by the phrase, "The righteousness of God is revealed from faith unto faith". The letter presents an account of the provisions and gifts which God, in His righteousness, has provided to mankind, and which mankind in return is obliged to appropriate by faith. Man's awareness of a need and God's gift to him to satisfy that need leads to man's appropriation of that gift by faith. And then man becomes aware of still other needs and additional gifts of God which lead to additional, or greater, faith. As one studies the Roman letter one comes to realize that the righteousness of God has resulted in comprehensive provisions for every aspect of eternal life. One is led to greater and greater comprehension of the "depth of the riches both of the wisdom and knowledge of God." (Rom 11:33). Although the truths of verses 16 and 17 were expressed in the context of the world of Paul's time. a world populated by Jews and Gentiles. these truths were not new. They were true even before God's formation of the Jewish nation, even from the days of Adam. God's revelations to mankind have always been good news (gospel) to the believer. Only God has had the power of salvation in the past and only God will have that power in the future of mankind. Salvation has always been given by God to the man who has faith (that is, the man who, in his life, renders obedience of faith), and Paul said here that it continued to be true. Paul made this point by quoting (in verse 17) the Old Testament prophet Habakkuk, "But the righteous man shall live by faith", indicating that salvation by a life of faith was not a new concept. These words in verses 16 and 17 form the opening statement to a number of later statements in Romans about the concept of salvation by faith in Jesus Christ. Paul presented this concept in the context of all the time that God has given to mankind on earth, "since the creation of the world" (Romans 1:20) to the time of the final judgment when "the

wrath of God is revealed." (Romans 1:18) Paul made it clear in passages to follow that God's salvation in Christ was and is for the benefit of all people on earth, including those who lived before Paul wrote and all who would live after he wrote. What is the meaning of the word "salvation," which Paul used here? The basic meaning of the original Greek word which Paul used is "safety", "soundness", or "salvation." With respect to what does the "power of God" in the "gospel" offer us safety, soundness, or salvation? This is an important question to explore for there are differing answers being offered today. First of all, the context here in the Roman letter indicates that Paul understood the "salvation" offered to mankind in the gospel to be salvation from the wrath of God which God will exercise in the spiritual realm in the full and final judgment. However, some people today do not accept Paul's teachings concerning the wrath of God, and simply speak of a salvation that enables some sort of freedom from bothersome worldly problems during the fleshly life. Others hold that salvation is in respect to the wrath of God to be exercised in the final judgment (as does Paul), but that it is given and received by mankind on the basis of an individual's mere intellectual belief in Christ. Many who hold this view also teach that the "baptism" that "now saves you," mentioned in 1 Peter 3:20,refers to some sort of salvation from the world only while the individual is living in the flesh before the final judgment in the spiritual realm. They hold this latter salvation enabled by baptism to be unnecessary to salvation from the wrath of God at the final judgment. However, in view of Paul's explanation that his apostleship was for the purpose of bringing people to "obedience of faith," it is unthinkable that he held the view that obedience to baptism, that Jesus commanded in His great commission, was unnecessary to that salvation. In Paul's great lesson concerning the meaning of baptism in the sixth chapter of the Roman letter, there is every reason for us to understand that he wrote of a baptism that every Roman Christian had obeyed as a part of his "obedience of faith" in the power of God for salvation from the wrath of God to come. It is clear as we study the Roman letter that Paul's understanding or saving faith was the same as that of the writer of the Hebrew letter (who may have been Paul himself). The writer of the Hebrew letter wrote in the 11th chapter of Hebrews of the faith by which "the men of old gained approval," faith that was always expressed by obedient actions and was never a mere intellectual belief without action. The faith by which Abel offered a sacrifice, the faith by which Noah prepared an ark, and the faith by which Abraham obeyed and offered Isaac is the faith of which Paul wrote in the Roman letter. He brought to the Roman Christians and to all who have since read his letter a practical plan of how