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In Romans 4:11-25, Paul continues writing about the conversion of Abraham and how it applied to the Jews in Rome, and also to the rest of the world. Paul continues his earlier points that one is not justified by works or by obedience of the law, but by faith in God.
Abraham was held in very high esteem by the Church at that time. He is held in high regard to us a Christians today. He is a model example of someone with faith in God, and a great example for us to follow. Paul points out that Abraham received spiritual circumcision before he received the physical ordinance of circumcision. In verse 10, Paul points out the occurrence of the “spiritual” circumcision in which he received his justification.
Romans 4:10 “…when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.”
As a reminder, Paul is using the words “circumcision” and “uncircumcision” here to symbolically mean “justified” or “unjustified”. In other words, Paul asks if Abraham was justified while he was in sin, or justified (by the law.) He then answers by saying “in uncircumcision”, meaning “in sin.”
Now, in verse 11, Paul points to the Jewish ordinance of circumcision, and when Abraham received it.
Romans 4:11 “And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised…”
The physical circumcision which Abraham received was not the justification itself, but a “sign” of that justification. This is the same type of act as our baptism today. We are baptized as a sign that we have been justified. The carrying out of baptism is not the justifying act itself, but an outward showing of what has happened inwardly. Note the wording in verse 11. It calls Abraham’s physical “sign of circumcision” a “seal of the righteousness.” The word “seal” here is very telling. The original Greek word Paul used here was sphragis. This is the Greek word used when an authoritative figure takes a signet ring, dips it in wax and places a “seal” on a document or a book. The document had been approved before the seal was placed on it in the same way Abraham was justified before taking of the physical ordinance of circumcision. The sealing of the document does two things. It is an outward sign that the figure in authority has approved it. More specifically, the document itself shows outward markings of having been approved. This was the case of the circumcision of Abraham. It was an outward marking that God had approved Abraham. The seal also “locks” the document from further changes. Abraham’s circumcision and our baptism says once and for all that we are God’s and He approves of us. This is a “seal” upon us which never changes.
For Abraham specifically, it was a more important event because of God’s specific promise to him.
Genesis 17:2-4 “And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations.”
In Romans 4:11, Paul refers to this specific covenant that God made with Abraham.
Romans 4:11 “…that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:”
Paul says here that when God promised to make Abraham the “father of many nations”, he was making him the father of all them that believe. Abraham here is called the “father of all them that believe.” These people “who are not circumcised” (who are in sin) has righteousness “imputed” (put on their account) when they believe also. In effect, Abraham is called here the father of Christianity.
But it doesn’t end there. Paul goes further in verse 12 to explain this thought.
Romans 4:12 “And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham…”
Abraham is called here the “father of circumcision” or the “father of the justified.” This fatherhood extends not only to the “circumcision only” (the father of the Jews), but to those who “walk in the steps of that faith” (the father of Christianity). This was a special covenant which God made with Abraham in which God made Abraham the seed from which Christianity would flourish.
This heirdom in the kingdom of God didn’t come “through the law” but “through the righteousness of faith.” In verse 13, the words “of faith” is the English words for the Greek word pistis, which specifically means “faith relating to God.” It is your faith in God which brings righteousness, not anything you do regarding the law. Verse 14 explains that if we are justified “of the law”, there are two consequences.
faith is made void: “is made void” here is the Greek word kenoo, which means “cause a thing to be seen to be empty”. In other words, the sacrifice that Jesus made on the cross is for naught.
the promise made of none effect: “made of none effect” is the Greek word katargeo, which literally means “destroyed.” Literally this means you’ve taken a promise which God has given to you and destroyed it. This is the impact which would be if anyone were made righteous from their reliance on obedience to the law.
Finally in verse 16, Paul explains another reason why justification comes from faith by grace.
Romans 4:16 “Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,”
The effect of it being of faith through grace secures this promise to all of Abraham’s seed. Verse 16 uses some key phrases to make this point.
“the promise might be sure”, meaning “it will be steadfast” and is made “stable”, like that signet ring which seals the document
“to all the seed” — all of Abraham’s seed, who is the father “of us all”
that which is of the law — those who choose to follow the law
that which is of the faith of Abraham — those who choose to have faith in God
The promise of justification by faith through grace is thereby extended to everyone. The act of it being “of faith” instead of works causes this promise to be sealed for eternity for all people.
To learn more about Romans chapter 4, follow this link.
In the first part of Romans 4, Paul goes to great lengths to help us understand the importance of having faith in God. He is clear about how one’s good works does not justify. This was the case in the Old Testament, according to Paul, and is the case today. Paul gives Abraham as an example for us. He did this for the edification of the Jews in Rome who had a difficult time transitioning from the age of the law to the age of grace. The same thoughts which Paul wrote about to them can be applied to us today.
In verse 2, Paul explains quite clearly a reason why someone is not cleansed of the sins by works.
Romans 4:2 “For if Abraham were justified by works, he hath whereof to glory; but not before God.”
Paul appeals to logic in exactly why someone cannot be justified by works. He explains how if someone is justified of works, they receive the glory instead of God. This correlates to a verse in Ephesians:
Ephesians 2:8,9 “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.”
God wants and is due the glory. Our faith in Him exemplifies our obedience to Him, and gives Him the praise rather than directing it toward ourselves.
Paul gives an example of Old Testament conversion and faith in the person of Abraham. Paul “speaks the language” of the Jews in Rome, who at that point thought of “circumcision” as justification and “uncircumcised” as sinful. In verse 3, it says “Abraham believed God.” This belief was Abraham’s salvation. Verse 5 continues the same line of thinking.
Romans 4:5 “But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.”
The word “believeth” here is the word pisteuo in the original Greek, which means to be persuaded of, or to place one’s confidence in. In other words, it means to have faith in. Have faith in God, who justifies the ungodly, and this faith allows God to put righteousness on your “account.” This imputing of righteousness, or integrity, purity, and virtue, this person also receives a blessing from God. Paul quotes David by saying:
Romans 4:6,7 “Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, Saying , Blessed are they whose iniquities are forgiven, and whose sins are covered.”
Another way of phrasing these two verses is, “the man unto who God gives righteousness is blessed.” I want to look further into the way verse 7 is phrased. It is a compound sentence with two parts:
Blessed are they whose iniquities are forgiven
and whose sins are covered.
It sounds like Paul is saying the same thing twice, but if we look closer we see he is saying two different things. “Iniquities” is the English word for anomia in the original Greek, and this word means “a condition of being in violation of the law, whether through ignorance or by knowingly violating it.” Now in the second part, the word “sins” is the English word for hamartia in the Greek, which means “to be without a share in, or to miss a mark.” It is the iniquity which causes you to fall short. Blessed is the man who is forgiven his sins, and whose amount fallen short of the requirements of God are covered, or “covered over.”
Then Paul begins to use the words “circumcised and “uncircumcised” to refer to those who are forgiven their sins and those who aren’t. In verse 9, Paul asks the question, “Who is this blessing for? Is it for those whose sins are forgiven, or for those who are in sin?” Verse 10 then answers the question.
Romans 4:10 “How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.”
“He” above refers to Abraham. Paul is answering the question about Abraham’s state when he received this “blessing”. When it asks “how was it then reckoned”, it is asking “in what state was Abraham when he received this blessing?” Was he “circumcised” (righteous), or was he “uncircumcised” (in sin). The answer is in the same verse: “Not in circumcision, but in uncircumcision.” Abraham came to a point in his life, while he was “uncircumcised” or in sin, where he believed God. It was at this point that Abraham became spiritually “circumcised” or justified and forgiven his sins.
To learn more about Romans chapter 4, follow this link.
Today we begin a review of Romans 4. In the first part of this chapter, Paul clarifies that one is not justified (forgiven of their sin) by works, but by believing God.
Something struck me while I was studying this passage. We hear people frequently say that they believe in God. Sometimes when you ask them if they are saved, the response is that they believe “in” God. The Bible addresses this very topic.
James 2:19 “Thou believest that there is one God; thou doest well: the devils also believe, and tremble.”
It’s good to believe that there is a God. But if that is what justifies you, then why aren’t the devils also justified? They clearly aren’t.
Note some of the wording Paul uses in Romans 4.
vs. 3 “…Abraham believed God…”
vs. 5 “…but believeth on him that justifieth the ungodly…”
I believe there is a difference between “believing in someone” and “believing someone.” Recently I hear what some of the politicians say and I don’t believe it. You can say I believe IN them, but I don’t believe them. Of course they exist. I can see them with my eyes. What I hear them say is sometimes beyond my belief.
When someone says, “I believe in God”, next time ask them if they “believe God” or “believe what God says.” Of course people believe “in” God. Earlier in Romans we read where even people who haven’t heard a sermon or read the Bible know there is a God. They can see God’s handiwork in his creation. Further, consider Psalm 14:1.
Psalm 14:1 “The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.”
You have to be an utter fool to not believe “in” God. But do you believe God?
Some will say, “Of course I believe God.” There is one way to tell if you really believe God’s Word.
John 14:15 “If ye love me, keep my commandments.”
If we love God, we will do what He commands us to do.
To learn more about Romans chapter 4, follow this link.
Now we conclude the review of Romans chapter 3. So far in Romans 3 we’ve learned that righteousness and justification never come from sinful acts. We’ve also seen how Paul went to great lengths to help us understand that everyone has sinned and in need of salvation. In the remaining verses of chapter 3, we read how we are justified by faith, and not by anything we can do.
Romans 3:21 says that the righteousness of God apart from the law is shown by the law and by the prophets.
Romans 3:21 “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;”
Let’s break this verse apart and look at the meaning of it.
The phrase “without the law” literally means “separate from the law”. The original Greek word is choris. Manifested here in the original Greek is phaneroo, which means “to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way”. The word “witnessed” is the original Greek word martureo, which means “to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration.” The phrase “by the law” means “through the law.” So we can see that by taking the precepts of the law and setting them aside, we see the righteousness of God. The prophets were given divine inspiration of this and was able to bear witness of this.
What is Paul referring to when he says the “righteousness of God?” Look at verse 22.
Romans 3:22 “Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:”
According to this verse, Jesus Christ is the embodiment of the righteousness of God. This righteousness of God comes to us “by faith” on all that believe. The righteousness of God existed before He sent His Son to die on the cross. It was there in the Old Testament and is there now. However, it wasn’t personified till Jesus Christ came and was born in Bethlehem. By looking at God’s Son Jesus Christ, we see the righteousness of God.
Paul specifies something great within verse 22. Let’s look at a little word there which has a great meaning.
“unto” all: the original Greek word for “unto” is eis, which means “for”. The Linked Word Project has a great explanation of how this word is used and it’s meaning here:
“”For” (as used in Acts 2:38 “for the forgiveness…”) could have two meanings. If you saw a poster saying “Jesse James wanted for robbery”, “for” could mean Jesse is wanted so he can commit a robbery, or is wanted because he has committed a robbery. The later sense is the correct one. So too in this passage, the word “for” signifies an action in the past. Otherwise, it would violate the entire tenor of the NT teaching on salvation by grace and not by works.”
In other words, “unto” here in verse 22 is saying that Jesus was given because of the sins of the world, and for their remission.
Verses 24 and 25 are such great verses.
Romans 3:24,25 “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;”
These two verses are packed with the Gospel. They alone dispel the fact that one can be justified any other way than through Jesus Christ.
justified, Greek word dikaioo, meaning “to render righteous”
freely, Greek word dorean, meaning “undeservedly”
by His grace, Greek word charis, meaning “good will, loving-kindness”
redemption, Greek word apolutrosis, meaning “a releasing effected by payment of ransom”
Whom God hath set forth, Greek word protithemai, meaning “to set forth to be looked at”
propitiation, Greek word hilasterion, meaning “an atoning sacrifice”
remission, Greek word paresis, meaning “letting pass”
that are past, Greek word proginomai, meaning “sins previously committed
forbearance of God, Greek word anoche, meaning “toleration”
Putting them together: We are undeservedly rendered righteous by God’s loving-kindness. We were released from our obligation of sin when God set His Son up for the world to see, and for Him to be an atoning sacrifice for us. Through this God will let our previously committed sins pass by, and will bear with us.
I am reminded of a couple verses in Ephesians.
Ephesians 2:8,9 “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.”
By God’s wonderful grace we’re saved. It is all undeserving, but God has given it to us anyway. Let us thank the Lord for His eternal love for us.
To learn more about Romans 3, follow this link.
Continuing in Romans 3, Paul begins to describe a sinner in the eyes of the Lord. Beginning in verse 9 and continuing through verse 18, Paul refers to “they” and “them” when he describes horrible sins these people are guilty of. Note how many times he uses “they” or a version of it.
vs. 9: “What then? are we better than they?…”
vs. 12: “They are all gone out of the way…”
vs. 12: “…they are together become unprofitable…”
vs. 13: “Their throat is an open sepulchre;…”
vs. 13: “…with their tongues they have used deceit…”
vs. 13: “…the poison of asps is under their lips”
vs. 15: “Their feet are swift to shed blood:”
vs. 16: “Destruction and misery are in their ways:”
vs. 17: “And the way of peace have they not known:”
vs. 18: “There is no fear of God before their eyes.”
Who is Paul referring to as he says these things? The original Greek does not have a special word which answers this question. However, we can tell from the context that Paul refers to all people. Note the following references to “all people” in and near these verses.
vs. 9: “…that they are all under sin; “
vs. 10: “As it is written, There is none righteous, no, not one:”
vs. 11: “There is none that understandeth,…”
vs. 11: “…there is none that seeketh after God.”
vs. 12: “They are all gone out of the way…”
vs. 12: “…there is none that doeth good, no, not one.”
vs. 19: “..and all the world may become guilty before God.”
vs. 20: “Therefore by the deeds of the law there shall no flesh be justified in his sight:…”
vs. 23: “For all have sinned, and come short of the glory of God;”
We can determine that Paul here is stating over and over that all people, everyone, has sinned. Some of us many have heard of Romans 3:23 which I’ve quoted above. It is a well known verse and is typically one of the first steps along the “Romans Road to Salvation.” One of the first steps that a sinner must come to the realization of is that they are a sinner, and in need of forgiveness. However, how many people know the verses preceding this verse where Paul goes to great lengths to explain this precept?
Verse 19 is an incredible verse. Let’s take a closer look at it.
Romans 3:19 “Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.”
We can divide this verse into two parts. First, Paul states that the law says what it does for “them who are under the law.” The Greek word for “under” is en, which means “in.” This means exactly what Paul said earlier in Romans 3, that those who know the law and depend on it for justification will be bound by the law. Now notice the second part of the verse. It says “…and all the world may become guilty before God.” All the world? Paul had just said that the law says what it does for those who rely on their obedience for justification. He immediately follows it by saying that all the world is made guilty by the law. In Romans 2, we read where Paul says that some people have knowledge of the law, and some die in ignorance of the law. Regardless of which category you are in, you are still held accountable before God. Paul repeats this thought here. Whether or not you rely (foolishly) upon obedience to the law for justification, you will still be held to a level of perfection before God. Recall in Romans 2, even those who die not knowing of the law are still blameless because they can see the Godhead and His eternal being in His creation.
Paul continues his thought in verse 20:
Romans 3:20 “Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.”
You cannot expect to be justified in the eyes of God by “the deeds of the law.” “By” here in “by the deeds” is the word dia in the original Greek, which means “through” or “the means by which something is accomplished.” In other words, one becomes knowledgeable of sin by reading the law. The law is what personifies the fact that a given act is a sin. Those who do not know the law are led by their conscience and by their nature which God has instilled in everyone they know it is right to follow elements of the law. However, it is never written or memorialized through inspiration of God, unlike the law which is.
To learn more about Romans 3, follow this link.
Romans 3 is a continuation of the epistle which Paul writes to the Romans. He begins chapter 3 by making some observations about man and the results of his sin.
Note in verse 10, Paul restates what he’s said in previous chapters. It is this precept upon which all the other observations are based.
Romans 3:10 “As it is written, There is none righteous, no, not one:”
Paul wanted to clarify that even though some had come to know the law (in this case, the Jews), and others had not (the Gentiles), all were unrighteous in the eyes of God, and in need of forgiveness.
Paul states one caveat regarding the knowing of the law and not knowing the law. Knowing the law is much better than not knowing. In this respect, Paul states in verse 1 that the Jews had an “advantage” by having received the very Words of God.
Romans 3:1,2 “What advantage then hath the Jew? or what profit is there of circumcision? Much every way: chiefly, because that unto them were committed the oracles of God.”
The word “advantage” is perissos in the original Greek, and this literally means “superior.” The Jews had gained something of great value by having received the Law. Paul goes on to restate what he said in chapter 2. In spite of having received (and obeyed) parts of the law, these Jews were not justified in the eyes of God.
Romans 3:3,4 “For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid:…”
In other words, was God’s faithfulness done away with because some of these Jews didn’t believe the Word of God? No. God’s faithfulness was there before He imparted His Word to us. God is eternal and His Word and faithfulness will continue forever. It is our free will to believe or not to believe.
Paul then went on to make a point in the following verses that goodness or righteousness is not borne from the commission of sin. Sometimes we will rationalize bad behavior by thinking good may come from it. I believe it’s called believing that the “ends justifies the means.” This is not the case, especially when it comes to committing sin. Paul states…
Romans 3:5,6 “But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) God forbid:…”
In the verses above, “our unrighteousness” means our sins. The word “commend” is the Greek word sunistao, which means “to set one with another.” In other words, can we sin and establish ourselves along side of a righteous God? No, we cannot. When we sin, we separate ourselves from God.
Also note in verse 8:
And not rather , (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.”
We cannot do evil and expect good to come from it. When we commit sin, we separate ourselves from God. Our sin cannot be set alongside the goodness of a righteous God.
2 Corinthians 6:14 “…what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?”
Oftentimes, sin grows into more sin. One lie turns into more lies. An alcoholic had to have taken the first drink at one time or another, and later became an alcoholic. This is especially the case when, as explained in Romans 1, God turns us over to the sin, and the sin begins to control us (or becomes habitual). When you sin, you place yourself on a slippery slope in danger of committing more sin. Sin progresses when it is committed.
James 1:15 “…and sin, when it is finished, bringeth forth death.”
Note this progression in Psalm 1:1.
Psalm 1:1 “Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.”
First walking, then standing with, then seated among.
Let us stay close to God. Let us not rationalize sinful behavior. Let us not go there to begin with.
To learn more about Romans 3, follow this link.
In the final verses of Romans 2, Paul addresses a common problem with the religious types during his time. There were religious leaders who went to great lengths to be seen and heard. They made a lot of money, and caused a great stir if they gave a little to the church. They knew all the elements of the Old Testament law, and outwardly liked to portray themselves as holy people. Jesus dealt with these religious leaders in Matthew.
Matthew 23:27 “Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.”
Next to where Jesus made this statement, there was a very large Jewish cemetery. The tombstones of it were all ashen white from the years of wear. As you can see in the picture below, the whiteness of these tombstones is striking. Jesus says that these religious leaders appeared like these tombstones on the outside. However, inwardly they are rotten and unclean.
He could have made the same comments today, as we experience the same problems. The problem Paul speaks of is the sin of outwardly appearing saintly, but inwardly being filled with sin.
Beginning in verse 17, Paul addresses these same people.
Romans 2:17 “Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,”
“Restest” here is an Old English word which means “rests”, or in this case it means “relies upon.” In other words, these people relied upon their following the law of Moses to be saved. Note who gets the glory when someone does this. The verse says these people “makest thy boast of God“, on other words, you boast of how you know God. They attempted to get the glory instead of God.
Paul continues in the next verses describing these people. They see themselves as luminaries, people who others needed to be drawn to God. Verse 19 says:
Romans 2:19 “And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,”
Contrast this to the Psalm of David.
Psalm 119:105 “Thy word is a lamp unto my feet, and a light unto my path.”
God’s Word is the light of the world, not self-righteous people who like to lift themselves up.
Paul then gets to the main point. These people, according to verse 20, are only a “form of” or a “figure of” knowledge and truth. Even though they appear to be one thing, they are inwardly something else. These same people who preach the law are inwardly breaking the law. This, according to verse 25, nullifies all their good deeds and makes them unclean.
Romans 2:25 “For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.”
Paul refers to circumcision here as a means of personifying obedience to the law. Circumcision was a religious custom going back to the law of Moses, and was seen as an outward sign of inward spiritual purification. Paul makes a caveat regarding this, however. He says in verse 25 that following the law is a good thing (for circumcision verily profiteth). However, when you break the law, all your law-following and good words is undone (made uncircumcision). Its as though you had never followed the law to begin with. Whatever good you gained by following the law is thrown out when you break the law. Recall Isaiah 64:6.
Isaiah 64:6 “But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.”
The rags referred to here are those used to wrap loathsome sores caused by leprosy. Isaiah here says that all the goodness you think you have from following the law are no more good than a filthy rag when it comes to your spiritual purification.
Take note now of two verses in Romans 2, and note how Paul repeats his same thought.
Romans 2:27 “And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?”
Romans 2:12 “…and as many as have sinned in the law shall be judged by the law;”
Paul here says that if you choose to rely on your keeping the law to be spiritually purified, you will be judged by that very law. Verse 27 says that your “uncircumcision” or disobedience to the law will “judge thee.” Verse 12 says those who have sinned “in the law” or with knowledge of the law, shall be judged by that law.
Finally, Paul makes it clear in verse 29 who is spiritually pure.
Romans 2:29 “…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.”
You are spiritually pure when you are pure inwardly. Your “heart” or spirit must be “circumcision” or “pure”.
To learn more about Romans 2, follow this link.
Beginning in verse 7 and going through 9, Paul differentiates between those who will receive “eternal life” and those who will receive “indignation, wrath, tribulation and anguish.” Let’s look at the characteristics of each.
Eternal Life
patiently seek glory (doxa, meaning, “a good opinion concerning one, resulting in praise, honour, and glory”)
patiently seek honour (time, pronounced tee-may’, meaning “a valuing by which a price is fixed”)
patiently seek immortality (aphtharsia, meaning “purity, sincerity, incorrupt”)
It would be easy to misinterpret this verse as the KJV has it. But when we look at the original Greek meaning of what we patiently continue for, we see the true meaning revealed. The original Greek which Paul wrote means someone who with patience continues seeking to be judged as praiseworthy, pure and incorrupt, and to be worthy of the fixed price which God has established. The price which God has fixed is perfect, and the only way to achieve this is through redemption by His Son Jesus Christ.
Indignation, Wrath, Tribulation, Anguish
who are contentious (ek, meaning “out of, or away from”)
who are disobedient to the truth (apeitheo, meaning “to refuse belief and obedience”)
obey unrighteousness (adikia, meaning “injustice”)
doeth evil (kakos, meaning “of a bad nature”)
Note the things which will bring indignation, wrath, tribulation and anguish on you are your actions toward God. If you are “away from” God; if you “do not believe or obey”; if you “are unjust” or of a “bad nature” (or fall short of God’s price). These are the things which will bring God’s wrath upon you.
Romans 3:23 “For all have sinned, and come short of the glory of God;”
The apostle Paul further explains the “law” by which we will be judged. In part, we create this requirement ourselves. Paul classifies people into two categories: those who perish without knowledge of the law, and those who perish knowing the law. Depending on which one you fit into will determine how God judges you, according to Romans 2. Everyone fits into one or the other category. Let’s look at the first category as explained in verse 12.
Romans 2:12 “For as many as have sinned without law shall also perish without law:…”
“Without law” in the original Greek is anomos, which literally means “without the knowledge of the law, or to sin in ignorance of the Mosaic law.” Paul talks here about the old Jewish law which was passed down to Moses in the book of Exodus. Gentiles at the time weren’t privy to the Old Testament law and perished in sin ignorant of the Mosaic law. These people are in this category. We today do not follow the Mosaic law. We are in the age of Grace and we fit into this category. This verse says these people will perish “without law”. The same Greek word anomos is used here as was earlier in the verse. It is saying, if you perish ignorant of the law, you’ll still die in sin just the same. Ignorantly sinning will be no excuse for you upon judgment day. The reason for this is explained in verses 14 and 15.
Romans 2:14,15 “For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;”
In other words, even though the Gentiles didn’t have the Old Testament law, it was within their nature to follow elements of the law. It is our nature, according to Paul, to follow some elements of the law even without knowing it. Paul says here that these elements which we naturally know is the “law” by which we are judged. This element of the law is “written in their hearts.” Their conscience is the means by which God communicates that law to them, so they know in their heart what is right and what is wrong and their conscience tells them. These people are guilty of even that portion of the law since there is no one who abides 100% by what their conscience says all the time. This, according to Paul, is the same as a violation of the law, and is a sin.
The next category is also in verse 12.
Romans 2:12 “…and as many as have sinned in the law shall be judged by the law;”
There is a critical element here. If you choose to follow the law, work your way to heaven and try to live up to God’s standard, you’ll be judged exactly by the standard of perfection which God has established and requires. Recall Romans 3:23 again. It says ALL have sinned. ALL have come short of the glory of God. If you expect your good deeds to gain you any points when you get to heaven, remember what Romans 2:12 says along with Romans 3:23. It says you will be judged by those standards, and you’ve already come up short.
Finally, consider verse 16.
Romans 2:16 “In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.”
“By Jesus Christ” literally means “through Jesus Christ” in this verse. The Greek word for “by” is dia. Jesus Christ is the standard by which all will be judged on that day. Only through His sacrifice will you be able to be judged worthy.
To learn more about Romans 2, follow this link.
Paul has explained in chapter 1 how a person is lost in sin even if they’ve never heard the Gospel. They know by God’s creation that there is an eternal Godhead, and it is a choice they face how they will treat God when they come to the realization of Him. In chapter 2, Paul goes into further detail about how someone is judged, both the ignorant and the knowledgable.
Immediately in chapter 2, Paul says we will be judged in how we judge others.
Romans 2:1 “…for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.”
How are we as sinners worthy to judge others? We cannot. God is the only just Judge. We need to have our walk with God a close one, and our deeds just, and allow God to judge both the righteous and the unjust. I am reminded of the prayer which Jesus taught to the disciples:
Matthew 6:12 “And forgive us our debts, as we forgive our debtors.”
We are judged by the standard in which we set. If we are unforgiving, we cannot expect God to forgive us.
Verse 5 refers to “reaping and sowing” which Paul referred to in chapter 1.
“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;”
This is a pretty wordy verse. Let’s break it down into segments to get a better understanding of it.
AFTER, Greek word is kata, meaning “down from”
HARDNESS, Greek word sklerotes, meaning “stubbornness”
IMPETITENT, Greek word ametanoetos, meaning “unrepentant”
TREASUREST UP, Greek word thesaurizo, meaning “gather together”
UNTO THYSELF, Greek word seautou, meaning “for yourself”
AGAINST, Greek word en, meaning “in”
We get from this the following: You have gathered together for yourself wrath. This will be revealed in the righteous judgement of God in the day of wrath. It is caused by the stubbornness and unrepentance of your heart.
By living in sin and lust, you are storing up the wrath of God for the day of judgment. Sometimes when we sin, we pay the consequences right then. Sometimes it is a long time later. We have to keep in mind that there is always a price to pay for sin. Whether or not we pay in this life, one thing can be certain. When we live in sin, we will need to have made a payment when judgment day comes.
What are we as Christians storing up for judgment day? Are we living for God, or are we storing up the wrath of God?
Matthew 6:20 “But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:”
We can either store treasures in heaven, or we can store wrath for the judgment day. Hmmmm. Seems like a pretty simple choice, doesn’t it?
We’ll continue the review of Romans chapter 2 tomorrow.
To learn more about Romans chapter 2, follow this link.
We conclude a review of Romans 1 today. Recall that verses 26 and 27, Paul spoke out strongly against homosexuality. He says that God “gave them up” to their vile affections, which according to the original Greek means that God allowed them to be controlled by their depraved and evil sin.
I want to point out the end of verse 27, which I found interesting.
Romans 1:27 “…and receiving in themselves that recompence of their error which was meet.”
Let’s break down this phrase to get a better understanding of the meaning of it.
receiving: apolambano, meaning “to receive by way of retribution”
that recompence: antimisthia, meaning “a reward given in compensation”
error: plane (pronounced plan’-ay), meaning “a wandering, a straying about”, more specifically meaning mental rather than physical
was meet: dei, meaning “it is necessary, there is need of, it behooves, is right and proper”
I read these Greek original words together to mean “receive just and necessary retribution due to their mental straying from God.” These people, by their actions, causes God to “give them up” and receive their just punishment. How many times have we heard, “If there is a God, why does he allow bad things to happen?” I’ve heard it many times. Have we ever stopped to consider that we ourselves cause bad things to happen and God, being just and pure, simply allows us to receive the just punishment we deserve? When bad things happen, don’t blame God. Look inward, cleanse yourself of sin by confessing it, and look to God for forgiveness.
I note in verse 27 that it had more to do with leaving God than anything. The word “error” in verse 27 literally means to stray or wander about, in a mental sense. Stray and wander from who? They stray and wander from God. Verse 27 leads directly into verse 28 and Paul continues his thought.
Romans 1:28 “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;”
Paul here talks about people who don’t like to remember God (did not like to retain God in their knowledge). So many times we go off and do our own thing and don’t even consider God and what He wants us to do. When this happens, verse 28 says that God “gave them over to a reprobate mind.” “Gave them over” here means the same thing as it did earlier in the chapter: to give over to the power of another. The original Greek word for reprobate here is adokimos, which means unfit, or unable to pass a test. This word is used when referring to poor metals which do not pass test. The sin of lust and homosexuality, as well as the sin of forgetting God, will cause God to allow these things to have power over you.
Paul completes the chapter by listing the individual sins and actions which these people are guilty of. Not often if ever does one begin to live in sin without it leading to other sins. There is a point when a person is tempted to lust, and has the power to resist. One small sin left unconfessed can fester and grow into many more sins. By the time God gives you up to your sins, look at what Paul says God is giving you up to:
filled with all unrighteousness
fornication
wickedness
covetousness
maliciousness
full of envy
murder
debate (meaning strife)
deceipt
malignity (meaning depravity of heart and life)
whisperers (meaning to secretly slander)
Backbiters (one who speaks evil of others)
haters of God
despiteful
proud
boasters
inventors of evil things
disobedient to parents (children can fall into this state)
Without understanding
covenantbreakers
without natural affection (meaning unsociable or unable to care for others)
implacable (can never agree on things)
unmerciful
I note a couple of these which stand out. Filled with unrighteousness. Not just containing sin, but filled with sin. Murder! Haters of God! Once they just were at the point where they didn’t like to remember God. Now they hate God. Proud and boastful — meaning they are deluded about what’s important in their life. Disobedient to parents — parents, don’t allow your children to fall into the sin of lust. It is a slippery slope which can lead to an irreversible path to hell.
Let us always remember God. Let’s pray to him “without ceasing” as the Word of God says. Let’s be thankful for the things He’s done for us and given us. Let’s have our walk with Jesus a close one so we won’t even come close to falling into this wickedness. Note this book was written to the Church in Rome. Paul is talking to Christians here. Let us as Christians abhor the sin of the world, and stay close to God.
To learn more about Romans 1, follow this link.
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