Romans chapter 4
4:1 Abraham is a classic example of the principle of justification by faith. In this chapter Paul uses Abraham’s
experience as evidence that this is not a new principle, but the same one God has always used in justifying the
ungodly. Abraham our Father: Abraham is important for two reasons: He is the acknowledge father of the Jewish
nation, and God justified him before the law as ever given.
4:4 Worketh…debt: Wages received are not a manifestation of grace; they are earned.
Works remove grace from salvation. Justification is by faith alone.
4:5 Faith is counted for righteousness: Faith is not w a work performed to earn righteousness. Rather, it is the means
through which God can impute the righteousness of Jesus Christ to the sinner. He is thus “accounted” righteous, not
“made” righteous. The former is the work of justification. The latter is the process of sanctification. See chapters 6-8.
4:6-8 David: The appeal to David, the second most esteemed man in the history of Israel , shows that the giving of
the law subsequent to Abraham does not abrogate the principle of justification by faith. It is still in force.
4:9-12 This blessedness is a reference to the twofold blessedness of having God’s righteousness imputed (v. 7) and
of not having sins imputed (v.8). Circumcision only, or upon the uncircumcision: Paul anticipates the argument that
circumcision, not faith, brought about Abraham’s justification. Again, Abraham establishes Paul’s point in that he was
justified 24 years before he was circumcised. The sign of Circumcision: Circumcision is a sign (a testimony) or a seal.
It has no value in itself, but represents the value another places on the thing sealed. Circumcision represented the
value that Abraham placed on the promises of God and which he demonstrated by taking this “sign” in his flesh.
Abraham as not justified because he was circumcised; he was circumcised as a testimony to the fact that he was
justified.
4:13 The promise: Many Jews thought that the privileges they enjoyed came from their adherence to the Mosaic Law.
This is false. The promises were given to Abraham 430 years before the law was given; hence the law does not annul
the Abrahamic covenant. It was merely added alongside until Christ should come to fulfill it (cf. Gal. 3:17 -19).
4:13 Heir of the world: This promise is not stated directly but is drawn from Genesis 12:3. Paul understands this as
being fulfilled in Jesus Christ (cf Gal. 3) The Messiah would rule more than the geographical area promised to
Abraham (Gen. 15:18-21). Hence, both the law and the promise have their ultimate focus and fulfillment in Jesus
Christ.
4:16 Father of us all: Only those who have the faith of Abraham are the spiritual seed of Abraham, whether Jew or
Gentile.
4:17-22 There are five essential characteristics of faith. (1) Faith must have a valid constant. Paul quotes Genesis 17:
5: the content of Abraham’s faith was valid because that content was the revelation of God (v. 17a). (2) Faith must
have a valid object. The object of Abraham’s faith was God, the giver of the revelation (v. 17b). (3) Faith is contrary
to hope and yet rests upon hope. This is a hope in which there is no element of uncertainty (v 18a). (4) Faith has a
purpose. The purpose of Abraham’s faith was that he might become the father of many nations, realizing the
promises given him the Abrahamic covenant (cf. Gen 12:1-3; v. 18b). (5) Faith produces works. Abraham’s faith
conditioned the way he lived. He staggered not at (did not doubt) god’s promises.
4:23-25. But for us also: The principle of justification valid for Abraham is valid for all believers. Raised again for our
justification: Because Jesus was raised from the dead we know that His sacrifice on Calvary was accepted in God’s
sight and Jesus’ righteousness is available for all.
Romans chapter 5
5:1-4. Justified by faith (lit., because we have been justified by faith”): It was God’s doing, not man’s. Peace with God:
This is not a feeling but a standing. God and the believer are no longer at enmity but have been reconciled (cf. 5:10 ,
11; 2 Cor. 5:18 ). This is a primary result of our justification. Access: We can come directly into the presence of God.
Jesus Christ is not only our Redeemer, but He is also our Advocate. By Him we gain entrance and acceptance before
the Father (cf. 1 John 2:1,2). Wherein we stand: This is the answer to be psalmist’s question: “If thou, Lord, shouldest
mark iniquities, O Lord, who shall stand?” (Ps. 130:3). Rejoice (lit, “we boast”) in hope denotes the absolute certainty
the believer has of God’s deliverance.
5:5 Holy Ghost…given: The believer has the abiding presence of the Holy Spirit. This is not a “second blessing,” but
is just as much a certitude as the believer’s justification (cf. 1 Cor. 12:13 ).
5:8 Christ died for us: His death was vicarious. That is, He did not die merely for our benefit but in our place. His was
a substitutionary sacrifice.
5:9, 10 By his blood...by his life: The death of Christ and His shed blood effect salvation (Eph. 1:7; 2:13 ; Col. 1:14;
Heb. 9:12 -15), but the life of Christ sustains it. The reference is to the abiding results of Jesus’ death and
resurrection (cf. 4:25 ).
5:12-21. In this passage Paul compares the imputation of Christ’s righteousness with the imputation of Adam’s sin.
Just as Adam’s sin resulted in a sinful race, the gift of grace through the righteous act of Christ results in a spiritual
race. The principle of imputation that reduces all men to the same ultimate condition also provides for all men the
same ultimate answer-the righteousness of Jesus Christ. By one man sin entered
The entry of sin into the world is traced to its human source from which all mankind came. All have sinned refers to a
point in time when all sinned. It points to the moment when all were in one man, Adam. When he fell the entire human
race was “constituted sinners” (lit sense of 5:19 ).
5:13, 14 Sin was in the world: This gives evidence to the universal presence of sin. Nevertheless death reigned from
Adam to Moses: The point of verses 13 and 14 is that since there was no specific law between Adam and Moses by
which men could be held accountable, the very fact that they all died indicates that God was holding them
responsible for the transgression of Adam. This is not unjust, because the principle also works in reverse, Sinners
can be constituted righteous, and hence live, through Jesus Christ.
5:15-17. Paul sets forth three contrasts. The first contrast shows that if Adam’s sin caused many to die, Christ’s gift
by grace also abounds to the many (i.e., it is equally extensive in its outreach). The second contrast indicates that
Adam brings about judgment and condemnation, while Christ brings justification. The third contrast is that Adam’s
transgression issues in a reign of death, while Christ’s righteous obedience results in a reign of Life. Note however
that the two groups are not coextensive. Paul is not teaching that everyone will be saved. Adam’s sin affects all who
are part of the human race. Christ’s righteousness is for all who are a part of His spiritual race. The former includes
everyone. The latter includes only believers.
5:18 ,19 Paul’s reference to Adam shows that he understood Adam to have been a real person Adam was not a
mythological figure any more than Jesus was.
Romans chapter 6.
6:1 Shall we continue in sin that grace may be abound? If sin generates grace, should we encourage sin in order to
cause more grace to be granted?
6:2 God forbid (Greek me genoito): Perish the thought; may it never be; don't even think that way. This expression of
unthinkable horror occurs in Paul's epistles more than 60 times. He uses it whenever the thought suggested is too
repugnant to entertain. Sin is singular in this verse and throughout this chapter. It refers to sin nature.
6:3 Baptized into Jesus Christ: Baptism joins the believer to Christ. This is a reference to the work of the Holy Spirit at
salvation (1 Corinthians 12:13). Water baptism symbolizes this union. It separates the believer from his old life and
identifies him, in resurrection, with new life in Christ. In this chapter Paul will dwell on baptism's profound practical
significance. Into his death: We were identified with all Christ accomplished. His death forever broke sin's control over
us.
6:4 We also should walk in newness of life: We should live our everyday lives manifesting resurrection life, free from
sin's control.
6:6 Our old man: This is our old self, the person we were before we were crucified with Christ. Might be destroyed
(lit., "rendered inoperative'). The believer now has the power to serve Christ instead of his old master, sin.
6:7 Freed from sin: The believer has been delivered from the guilt and penalty of sin and is set free to serve Christ.
6:11 Reckon (Greek logizesthe, "reckon," "take into account," "calculate"). The believer is to calculate all the facts as
to his identification with Christ and his separation from sin, then live accordingly.
6:12 Let not (lit., "stop letting"): The believer is to stop letting sin have mastery over his life.
6:13 Neither yield ye (lit., "stop presenting"): In the day-to-day confrontations with sin, stop giving in. But yield (lit.,
"present yourselves"): Paul calls for a determined commitment.
6:15 Shall we sin? Paul now asks a slightly different question than he did previously. In 6:1 he sought to correct any
misunderstanding as to the relationship of the believer to grace. Now he wishes to correct any misunderstanding that
might arise as to the believer's relation to the law. Neither the submission to the former, nor release from the latter, is
to be construed as an encouragement to sin.
6:17 That form of doctrine (lit., "pattern of teaching") which resulted in their conversion. Doctrine profoundly affects
one's life. The life tells the type of doctrine that has shaped it.
6:18 The believer is not free to do whatever he wants. He is free only to do that which is consistent with the character
of God. True freedom is freedom of sin.
6:19 Holiness: They are set apart from the practice of sin and set apart to the practice of righteousness.
6:23 Wages: Emphasizes what we deserve. Gift of God: Emphasizes God's unmerited favor.