Romans chapter 1
1:1 Called to be an apostle means “an apostle by way of God’s sovereign call.”
1:3, 4 Was made of the seed of David: This emphasizes the humanity of Christ and His human lineage (cf 2 Samuel
7:13 ; Jer 33:17). Declared (lit. “marked out”)…Son of God: Jesus could not come to God. He could only receive this
designation as recognition of an eternal truth. By the resurrection: The proof of Jesus’ deity is His resurrection from
the dead. The spirit of holiness is the Holy Spirit.
1:5 Grace (Gr. Charin, “unmerited favor”) and apostleship: “Grace” emphasizes the ministry in relation to Paul; he
did not deserve or earn it. “Apostleship” emphasizes the ministry in relation to others: to teach revelation
authoritatively and establish churches.
1:7 Called to be saints: This tells how they got to be saints, namely, by way of God’s call (cf. 8:30 ). Grace is the
typical Greek greeting, whereas peace is the traditional Hebrew greeting. Note Paul’s greeting in his other epistles
for this characteristic expression of Paul.
1:9 Whom I serve: The word for service (Gr. Latreuo) signifies “priestly service.” Here the reference is to his regular
intercession on their behalf.
1:11 Spiritual gift: Anticipates the discussion in 12:1-8.
1:12 Mutual faith: See Jude 3
1:13 Let (lit, “hindered”). Fruit: See John 4:36 , 15:16 ; Philippians 1:22; Colossians 1:6.
1:14 Debtor signifies one who is morally obligated. Because of his call and gift of apostleship (1:1, 5), Paul was
obligated culturally to the Greeks. These people were cultured and refined. To the Barbarians: These were
strangers to the Greek language and culture. Educationally, he was indebted to the wise, whether they were wise in
handicraft, the affairs of life, the sciences, or learning. He was also indebted to the unwise, or lunch learned. This
was Paul’s way of expressing his burden to get the gospel to everyone.
1:16 The power of God: The English words dynamite and dynamo are derived from the word “power.” If Paul were
writing today he would probably speak of atomic power. The gospel is so powerful hat it takes people all the way into
heaven. Salvation: This is past (cf Luke 7:50 ; Rom. 1-3); present (cf Rom. 6:3-11), and future (cf 2 Cor. 4:16-5:10 ;
Rom 8:16 -25). Paul will develop the full breadth of this truth throughout this epistle. Every one that believeth: The
basis of salvation is God’s gracious provision (Rom. 3:23 -26). But the only means by which the sinner can
appropriate this gift is faith (10:9-17). The gospel is the essential content of that faith. This is why Paul is so
burdened to preach Christ to the world.
1:17 Righteousness, God’s essential attribute, is revealed. It is not man’s invention; it is God’s revelation. Left to
himself, man would never have thought of it. From faith to faith: Its source and end are the same. To those who
possess God’s righteousness Paul pronounces, The just shall live by faith. What one believes does make a
difference. If he believes the gospel he has life (union with God); otherwise his death (separation from God).
1:18 The wrath is not the revelation of a future judgment of God or of the Great Tribulation, but a present revelation
that parallels the present revelation of God’s righteousness (cf. 1:17 ). This revelation comes from heaven.
Ungodliness is failure in the religious realm. Unrighteousness is failure n the moral sphere or injustice toward man.
Who hold (lit. “hold down,” “suppress”) the truth in unrighteousness. They received the truth concerning the wrath of
god but hindered it and prevented it from completing its work.
1:20 God’s creation reveals two things about Him: his eternal power and Godhead (Gr. Theiotes, “divine nature,
“divinity”). Creation reveals that God is powerful; hence, man is obligated to Him and the fact that He is God. Without
excuse: No man is able to stand before God and say that he turned away from God because God did not give any
light. All men have had the revelation of god; therefore, all men are accountable to Him.
1:24-32. God gave them up (cf vv. 24, 26, 28): This giving is not permissive (i.e., God lets them do what they want to
do) or privative (i.e., God withdraws His gracious help); it is judicial They were blinded not because God withdrew His
light, but because of the judicial acts of God whereby He delivered them over to the natural result of their unbelief
and action. When they followed the lie they began to walk in conformity to the lie. This is the kind of life-style
described. Three results of the Gentiles’ rejection are given: God gave them up to all forms of uncleanness and its
consequent actions (vv. 24, 25); God gave them up to all forms of sexual depravity and its consequent actions (vv.
26, 27); and God gave them over to a mind that would not retain Him in its knowledge and its consequent actions (vv.
28-32).
Romans chapter 2.
2:1 Thou…that judgest: Paul now turns his attention to the self-righteous moralist.
2:3. Escape the judgment of God: Jewish tradition taught that Abraham sat at the gate of hell to prevent any Jew
from entering. They were not ignorant of God, but of God’s design to bring them to repentance.
2:6 In this parenthetical discourse setting forth the controlling principle of God’s judgment, Paul explains how and
why God will judge, and how He can judge both Jew and Gentile and be complete fair in the process. The controlling
principle will be according to deeds because deeds give incontrovertible proof of what is in the heart.
2:7-10 For the regenerate the judgment will result in eternal life; for the unregenerate it will result in indignation and
wrath. To the Jew first: Unbelieving Jews will have prominence it condemnation; believing Jews will have prominence
in reward.
2:11-15 God can judge on the basis of works because He is impartial and because the law is immaterial. The Gentile
will not be judged on the basis of the Jew’s law, and the Jew will not be excused by the Gentiles’ lack of law. Works
demonstrate the hart’s rue condition. Conscience is sufficient grounds for condemnation because it establishes a
framework of right and wrong and reflects the law written in their hearts.
2:17 , 18 Five phrases express the Jews’ five God-given privileges: Called a Jew (Gr. Ioudaios) emphasizes a
national difference resulting from the theocratic appointment of Genesis (12:1-3). Restest in the law: The Jews have
the objective revelation of God’s law whereas the Gentiles had only the variable law of conscience. Makest thy boast
of God: God was revealed as the God of Israel, and Israel was the only nation to have unique relationship to the only
God of the universe. Knowest his will, and approvest the things that are more excellent: They gave approval to the
things that were in keeping with the character of God, because they were instructed out of the law. The “law” was
their teacher and taught them God’s specific will.
2:19 , 20 Them which are in darkness: This is a reference to those without a specific revelation from God (cf Is. 9:2).
Form of knowledge: As Jesus was “in the form of God” (Phil 2:6), the Jews possessed in the law the very “form” of
that sacred knowledge which would impart salvation (2 Tim 3:15 ).
2:24, 25 Israel ’s superior privileges should have produced a corresponding life-style, but they did not. This
inconsistency has caused the name of God to be blasphemed among the Gentiles. In addition, their circumcision is
made uncircumcision. The rite of “circumcision” was distinctively characteristic of the Jews. It was a testimony of the
father’s belief in the promises given to Abraham (cf Gen. 17:9 ff). The rite without the reality of personal devotion to
God is meaningless and is really unrighteousness.
Romans chapter 3
3:1 Circumcision made Israel a distinctive nation, so Paul has national superiority and privilege in view. The question
is, "What benefit is there to being a member of the Jewish race?"
3:2 Oracles of God refers to the words of the Old Testament, which Paul, like other New Testament writers and even
Jesus Himself, regarded as divinely inspired.
3:3, 4 God forbid (Greek me genoito, "may it never be," "perish the thought"): This direct denial is a formula of
negation in which the individual recoils with horror at something that is previously suggested. It occurs in Paul's
writings more than 60 times. Let God be true refers to God's keeping His promises to Israel. God's faithfulness does
not depend upon the faithfulness of man.
3:9 Are we better than they? The sense seems to be: "Are we any less deserving of God's judgment than the
Gentiles? For we Jews have rejected God's revelation (2:18-29) and God's Messiah" (3:1-8).
3:10-18 Paul quotes Scripture to prove universal guilt. Scripture, not Paul, is the judge. See Psalm 5:9; 10:7; 14:1-3;
140:3; Isaiah 59:7, 8.
3:20 By the law: The purpose of the law was to bring conviction and prove guilt, not for justification. The law never
justified anyone; its purpose is to reveal sin.
3:21 The righteousness: The emphasis here is on the gift of personal relationship to God imparted to those who trust
Christ (5:17). But now: Paul's emphasis shifts to the new age or dispensation. He is not contrasting Jew and Gentile
but the time when the law held sway and the present time when grace prevails.
3:22 Faith of [or "in"] Jesus Christ: Jesus Christ is the only valid object in which man must place his faith.
3:23 For all have sinned: The human need and the divine provision are alike applied universally. Come short of the
glory of God: Man can exceed his own standards but never, left to himself, he can attain to God's standard of
righteousness.
3:24 Being justified (Greek dikaioumenoi) indicates being declared righteous. It signifies the believer's judicial
standing before God. Freely: There is no just cause in man to warrant justification. By his grace: Unmerited favor is
bestowed through the redemption (release on payment of ransom). Christ's death is the ransom. The sinner is
released on the basis of the ransom's having been paid.
3:25, 26 Through faith: Christ's death satisfies the Father's righteous demands. Its benefits are appropriated only
through faith in His finished work. In his blood: The emphasis is not on the blood as it coursed through Christ's veins,
but as it was shed for our sins. This is how the propitiation was accomplished. Just, and the justifier: God can remain
just (true to His nature) and still declare sinners to be righteous only because Christ has paid for sin and satisfied
(propitiated) His holy law. The sinner is not rendered guiltless but pardoned. Christ has taken then sin on Himself
and has imputed His righteousness to the sinner.
3:27-31 Paul gives three reasons why the principle of justification by faith does not vitiate the law: (1) because it
omits any ground of boasting; (2) because the same God establishes both; and (3) because Jesus Christ fulfilled the
law; He did not destroy it.