2. As the extended family of Abram leaves Ur, it is only Abram and his immediate family that leaves Haran. Abram was to go to a land he knew nothing about, not even where it was. But because he trusted in the Lord, the Lord promised him the following: a) the descendants of Abram would be a great nation, b) the Lord would protect Abram and his family, c) in Abram all the peoples of the earth would be blessed (12:1-3).

3. Abram heads toward this promised land and “sets up his tents.” But no more did he get things set up before he has a problem with the land’s deprivation (12:10), so into Egypt he goes in order to survive. “Abram had to feel his way forward (8, 9) without special revelation at every step, guided like us largely by circumstances” (Kidner, p. 116).

4. He leaves Egypt, having gained two things: first, he gained wisdom in trusting the Lord for his protection (though one wonders how much he actually gained), and second, he left Egypt a much wealthier man (12:16).

5. Application: We have the appearance of Abram doing wrong (calling Sarai his sister to preserve the life of both) and, perhaps, he was exactly that. However, unless we are in his position, we ought to be a little more charitable with how we view the matter. It might be easy to be critical of Abram, but it is the mark of wisdom to withhold judgment when information is lacking. A good word along this line would be that which Paul said to the Corinthians (1 Corinthians 4:1-6).

Ron Thomas, Highway Church of Christ, Sullivan, IL

(Questions for Ch. 1-4)

          Some introductory matters with respect to the book of Romans. There is some uncertainty about who started the church in Rome. Some think the apostle Peter did so, but that is highly improbable. It seems to me that the founding of the church starts with the events in Acts 2. From this starting point, the men and women who were converted went to their homes and established the church. As other converts came to the city (over the days, months, and years), the church became more sure footed. 

The time that the epistle was written was around the events of Acts 20:2-3 (date of the letter is about A.D. 56-57). The reason Paul started writing this letter is uncertain; some think it has connection with a  collection Paul was working on for the saints (Romans 15:22-33). Thus, he decided to write because he was trying to collect monies for the saints in Jerusalem. While the collection may have prompted Paul to write, the major theme of the epistle is justification by faith. Possibly, Paul got word, after he had been prompted to write, of a problem the church had with what role of the Law of Moses had in God’s plan of redemption. There was a complete misunderstanding that existed with some on how the Lord justified a person. This is associated with one of two major heresies going about at that time: Judaizing teachers and gnosticism (in its earliest stages). Paul deals with the former in this letter. 

Paul’s introductory remarks and his theme (point) in writing (Romans 1:1-17)

You will recall that Paul was an apostle guided by the Holy Spirit. While he was not one of the original twelve, he was, just the same, chosen by our Lord (Acts 9). Being guided by the Holy Spirit meant that which he wrote down (or said) was by inspiration of the Holy Spirit. In other words, it came from God. 

Paul’s motivation, message, and credentials (Romans 1:1-6)

When we compare ourselves to the Lord, it is only reasonable that we humbly submit to His authority. Paul did just that. He was a servant to God, a man who set the Lord apart in his own heart. That made service to the Almighty a great deal easier. He was not compelled to do this—he chose to do this. Paul, however, was not one to have something all his own; he wanted others to have the same thing he did. So he set about preaching the Word. He wanted to bring all people to the point of obedience. 

In writing to the church at Rome, Paul set out to establish the antiquity of the Lord’s promise to mankind (Romans 1:2-4). Our Lord came from royal blood. He was of the seed of David (2 Samuel 7:12-16). Take note of the phrase “Spirit of holiness” (ESV, NKJV). It is the word holiness that I would like to emphasize. We are to be a holy people unto the Lord. Our Lord was holy and we need to be that way as well (1 Peter 2:5-9). This holiness is tied to the resurrection of the Lord from the dead. When we were immersed (baptized) into the Lord’s name, we put off the old man and put on the new man. Consequently, we are to walk faithfully in the Lord’s Light (cf. Psa. 119:105; 1 John 1:5-8). This letter is addressed to all the saints who are in Rome. Of course, there is an extended application of this letter.

Paul’s obligation to the church in Rome (Romans 1:7-15)

While it was addressed to the saints in Rome, it is addressed to us as well (2 Timothy 2:2). Paul was very mindful of the saints, he prayed for them often. Take note of the “inside/out” service in verse 9. Service to our Lord is not from the “outside/in” – trying to put the cart before the horse confuses matters. We need to serve the Lord from the “inside/out.” In Paul’s service to the Lord, he received a benefit in that he was encouraged by the brethren. Sometimes people interpret spiritual gift (Romans 1:11) as miraculous, but I do not think that is required (though, it must be admitted, that some do interpret it that way—and it will fit within the context). I think we all receive spiritual benefit when we are around the brethren. 

Paul’s desire to serve the Lord took him to the furthest parts of the Roman world. He felt an obligation to preach the Gospel. It was more than a felt-need, it was the Lord’s obligation set upon Paul to preach the Gospel (cf. 1 Corinthians 9:15-18). So, whether Paul was in Rome, Corinth, Ephesus, or anywhere else—he was a member of the church, and he was preaching the Gospel to those within the church and to those outside the church. The brethren’s presence was to encourage him. It should be that way for us as well. 

The theme (point) of Paul’s letter to the Romans  (Romans 1:16-17)

Most people consider this the theme of the book, particularly the phrase the just shall live by faith. The meaning of this phrase is important to all of us, for those who would be saved under either covenant, it must be by faith. Unfortunately, there are some who interpret this phrase as some sort of contrast to that which our Lord set forth in the Old Testament. This is to misunderstand Paul’s point in this letter. Paul is contrasting the view of the old law (how it was perceived by those who lived under it) to the new in the manner of justification, emphasizing the role of faith in God’s system of justification. A second feature of these two verses is the power of the Word of God. Some relegate the Word of our Lord to some inferior position. These people stress the role of feelings in religion. This is unfortunate. The Scriptures do not say that the power of God is founded on feelings (sounds like a song from the seventies), but in the spoken Word of Jesus and the prophets. 

All are under sin  (Romans 1:18-32)

This section of Scripture is the Lord’s indictment against all people. This indictment goes all the way back to the time shortly after creation. When Adam and Eve sinned their sin was a result of placing their own will above God’s – this could only result in separation. The very thing mentioned here in Romans 1:21 is a result of what started in the Garden of Eden. We don’t generally think of the first couple being guilty as the ones described in this chapter, but they were. Whether they sinned little or much, they sinned. 

The General Charge (Romans 1:18-20)

The ungodliness and unrighteousness (ESV) of men corresponds to the words of Solomon in Proverbs 14:12. Men become unrighteous because of sin. Men sin because they decide to live their life according to what they want to do. God’s righteousness is revealed in the Gospel (Romans 1:17), and Paul now declares that the Gospel exposes man’s unrighteousness. However, in this verse (and subsequent verses), God’s wrath has been revealed in biblical history and it is currently revealed in Gospel revelation (history). 

Here, Paul says that man can know something about God through His creation (cf. Acts 14:15-17). They can know something of His eternal power and His divine nature (Ecclesiastes 3:11). I suppose they can know something of His eternal power because reason tells us that it is impossible for “something to come from nothing.” If it were not for God, then what brought us into existence? If it were not for God, what is it that brought us into existence with a moral code? Instinctively, we know two things about God. First, we know, by looking at creation, the power of God, for no man could bring into existence that which is about us. Second, we have some understanding of the divine nature of God. Things that are inaccessible to our five senses are clears to intelligence (Expositors Greek Testament, vol. 2, p. 592). Man can only conclude that there must be something greater than him to bring this marvelous world into existence. Further, there is some quality of God that can be known because of who we are. For instance, take the idea of ethics. We not only live by standards of right and wrong, but we perceive that a standard of right and wrong has to be greater than man himself, otherwise we invite chaos into the world. Because of the Lord’s revelation we can know more exactly what that right and wrong is, and the why. 

The Specific Charge (Romans 1:21-32)

The result of rejecting God and His way brings one to confusion. “The greatest question of our time is not communism vs. individualism, not Europe vs. America, not even the East vs. the West; it is whether men can bear to live without God” (“On the Meaning of Life,” Will Durant, p. 23). To live without God is to live a life of “make up you morality as you go,” and all without God. Having a “moral” code without God is as weak as a traffic law when the policeman is on foot! (ibid, p. 24). 

This section of Romans simply identifies some of the vices the Lord identifies man participating in. It all started when man decided to think he was god. When that occurred, his thinking became futile and he then began to exchange the knowledge of God for that which is corrupt and wicked. Because of this, the Lord decided to give men up to their own way of thinking. If man wants to think in a certain direction, he will. If man is insistent upon thinking a certain way, thereby giving up any knowledge and relationship with God, then the Lord will let him do as he wishes. A consequence of this is the Lord hardening man’s heart in this state of rebellion (cf. Romans 8:3-7); in this state man is condemned (2 Thessalonians 2:11-12). In verse 32, Paul makes a transition and special application to the Jews (next chapter). While ALL men were under consideration in chapter 1, Paul “zeros” in on the Jews in chapter 2. Why? Because of their hypocrisy! The Jews (as a group) KNEW the law of God and chose to not obey it. Many of the Gentiles, on the other hand, had a different disposition about them.

Ron Thomas, Highway Church of Christ, Sullivan, IL

            This chapter is important because Paul makes his transition from the sin of the all men (chapter 1), to the hypocrisy of the Jews (chapter 2). I have used the outline “The Plea Rendered” and “The Plea Refuted” from the Outline Bible (Harold Wilmington, Tyndale Press) for I fin it useful in this chapter. The Jew did not think himself guilty and, thusly, he puts up a defense. 

The Moral Person and God (Romans 2:1-16) 

            The wicked sins (done by wicked people) mentioned in the first chapter would get a Jew (Israelite) to give a hearty “amen.” That hearty amen that would be so quickly given is about to come to an abrupt stop for Paul now begins to make application to the Jews. 

The Plea Rendered (Romans 2:1) 

            It is difficult to say, with precision, just who Paul is speaking about from verse 1. The first verse simply says, “…0 man, every one of you who judges.” By itself this can apply to any group of people or simply cover all people everywhere. We are not told that Paul is speaking to the Jews, but in Romans 1:17 he addresses them specifically. However, though Paul may not have addressed them in these early verses, it seems clear to me that he has them in mind. At the very least, if he does not have them in mind specifically, he is clearly moving in the direction of bringing them into the discussion. But, as I suggested, I certainly think Paul does include them now in the discussion. He wants them to understand that while the Jew may have thought he was innocent, Paul proceeds to say how he is not. Why would the Jew think he was innocent? Because God thought so much of the Jew (a Jew might think) that He gave them the Oracles of God. That must mean that God thought a lot of the Jewish people. This high-minded attitude of theirs was not a compliment to them.

The Plea Refuted (Romans 2:1-11) 

            Hypocrisy is not difficult to detect. When people see it, they take note of the hypocrite and avoid the hypocrite. The central idea in these verses is Paul assigning the word hypocrisy to those who call themselves Jews. The Jew was quick to pass judgment on the wicked Gentile, but quick to excuse self (as any hypocrite would). A hypocrite is continually “piling up” against self all those things that will ultimately come down upon him (cf. Numbers 32:23, 1 Thessalonians 2:14-16). In the ESV, verse 4 reads: “Or do you presume on the richness…” Note the word presume; when man begins to assume things that are not his right to assume, it is not long before trouble follows. If trouble does not follow soon, it will in time. Moreover, note what we learn of God’s nature (Romans 2:2-5): first, He will judge the hypocrite; second, the hypocrite will not escape God’s judgment; and third, God’s kindness, is meant to lead to repentance. 

            In verses Romans 2:6-11, I think two points are for us to notice: first, there is no partiality with God; second, for those who seek, they find. The hypocrite will be judged (Romans 2:1-5, Romans 2:8-9), but the righteous will be judged as well (Romans 2:7, Romans 2:10). For those who seek God’s glory, are patient in well-doing, God will give eternal life. Note the effort one has to make. These verses cause trouble for some (verses 7, 10); invariably a remark will be made about what Paul is not talking about. “Paul is not teaching salvation by works here…” we are told (Leon Morris quoting F.F. Bruce, p. 116). I find it interesting that some feel compelled to make remarks like this. Deaver is most certainly correct when he said, “This verse shows clearly that the kind of faith which saves the soul is that which compels works of righteousness, obedience” (p. 75). There are two classes of people “standing” before God. There are those who are interested in righteousness (Acts 10:34-35) and there are those who are not (cf. Acts 13:46). “The reward of eternal life…is promised to those who do not regard their good works as an end in themselves, but see them as marks not of human achievement but of hope in God. Their trust is not in their good works, but in God, the only source of glory, honor, and incorruption” (Harrison, quoting Barrett, EBC, p. 29).

            As Paul now begins to make a pertinent application to the Jews, he does not want them to lose sight of the fact that they presumed that because God had chosen them as His covenant people that would make them all right as long as they did those things God commanded – good works, you might say. Paul said this was not the case; God will render the proper judgment—it will be according to their works and their motivation. He will show NO partiality. 

The Law of Nature (Romans 2:12-16) 

            The point of this paragraph (Romans 2:12-16) is to show that each category (of people) will perish according to that which God has given them. Whether one has the Law (of Moses) or not sin exists (Romans 2:12-13). While the Gentile did not have the Law of Moses, it could not be said that they had no sin against them—for the Lord said they did. The Jew thought that since he had the Law (of Moses), God would look favorably upon him and overlook whatever sin might be against him. However, merely having the Law did not make the Jew righteous. Why? Because the Lord expected one to obey the Law from the heart and many of the Jews did not; rather, they obeyed it outwardly. The Jew would hear what the Law said (cf. Deuteronomy 30:10), but he would not do it (obey, cf. Deuteronomy 10:12-16). God looked unfavorably upon this. Now what about the Gentile (Romans 2:14-16)? Paul, in making this application to the Jews, contrasts the Gentiles. The Gentiles who lived according to the standard of the Law (even though they did not have the Law – God never gave it to them) was in better position than the Jew who had the Law. They were in better position because the Gentiles were doing the things of the Law on account of the fact that it was in their heart to do them. Those Gentiles who were living by the standard of God’s Law (given to the Israelites) were doing so because of where their heart was. Even though the Law was not given to the Gentiles, sin was still present. This little paragraph establishes the principle that God never designed the Law of Moses to save man (cf. Acts 13:39), for the just will live by faith! 

            But, what about when Paul said “doers of the law will be justified”? That does not say anything about faith? Just because one is justified by faith, that does not take away the obligation to obey the commands of God. Also, when we say one is justified by faith, we do not mean faith only. The Scriptures do not teach salvation by faith only. “Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might…And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that he might preserve us alive, as we are this day. And it will be righteousness for us, if we are careful to do all this commandment before the LORD our God, as he has commanded us.’ (Deuteronomy 6:4-5, Deuteronomy 6:24-25, ESV). 

            The approach to God is all-important. The Jew thought he was righteous because God gave the Law of Moses to them. A Gentile could not have been righteous because they did not have the Law, they thought. In truth, however, a person is righteous because God declares a person to be righteous, and not because a Law was given, which is what many of the Jews failed to appreciate. 

The Religious Person and God (Romans 2:17-29) 

The Jew and hypocrisy (Romans 2:17-24) 

            The Jews had a problem with hypocrisy – not unlike other of us! They wanted to identify wrong in another, and not look at it in self. Paul makes this clear with his series of emphatic remarks. In verse 18, Paul speaks of the Jew knowing God’s will (contrast this with verse 14), but this not translating into the doing of His will. Nevertheless, the Jews did not think of themselves as guilty. While the Jew may not have thought of himself as being guilty, he was nevertheless. Paul asked a series of questions that are easily answered. With each answer, the guilt is readily seen. Because of their guilt, the holy name of God was blasphemed (cf. Ezekiel 36:16-21). 

            What value would there be to circumcision then? Circumcision was a sign of the covenant God had with Abraham and the Israelite nation (Genesis 17:10-14). Circumcision done in the flesh had greater value when circumcision was accomplished in the heart (cf. Genesis 15:6). Thus, the value of it is found in relation to the heart’s desire. When the males were circumcised, they (and their family) entered into covenant relationship with God. The value of this sign is in the metaphor “seal.” The male was obligated to obey that which the Lord obligated him to obey, and if he did not, then he was outside the “ark of safety.” His “seal,” you might say, sprung a leak. Whatever value was inside would then be gone because of the heart’s desire. On the other hand, if a Jew was completely devoted to God, then his circumcision was of tremendous value. His covenant relationship with God would be affirmed on the Day of Judgment (Romans 2:16).  But circumcision, in and of itself, was valueless. In other words, there was no significance to a male simply to be circumcised – that would not save him. Unfortunately, many Jews thought they would be saved because of it. The value of circumcision was in what God did and what He required of man in response. Circumcision was a matter of the heart as well as the foreskin for the Jew. 

The Jew and the Gentile (Romans 2:25-29) 

            If one “broke” the law, circumcision would be valueless. To “break” the Law, in this context, is to live in opposition to it (cf. 2 Samuel 22:22). By living in opposition to it, we are talking about hearing the Law, but not living as Abraham lived (cf. Romans 4:23-25). This is important to understand. Paul is NOT talking about perfect obedience to the Law, for that was an impossibility. He is talking abut trusting in the Lord. It has never been God’s desire that His children sin even one time, but He was quite aware of the fact they would. That is why He did what He did in human history. Again, the Jew/Gentile relationship is highlighted. While the Jew thought he had covenant relationship with God because of circumcision, it was the Gentile who, if he obeyed from the heart the precepts of the Law, actually (figuratively) had a circumcised heart – in contrast to a Jew. If Gentiles lived this way, they would judge the Jew, and this was unthinkable (to a Jew)! It is here that Paul makes his point: a Jew is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal. His praise is not from men but from God (Romans 2:29, RSV). 

            It is at this point I want us to understand that the denominational concept of “works religion” is completely amiss. The denominational man has completely misunderstood Paul’s point in Romans. Paul’s point was NOT that when one obeyed the commands of God, he was obeying a “works religion.” Paul was talking about obeying God without a circumcised heart (this is what many of the Jews did). Anytime a person obeys any of God’s commands without a heart devoted to God, that person has not obeyed God. If a person obeys with a heart devoted to God, that person will not be doing a “works” religion, it is not possible. Rather, he will be living by faith

    Ron Thomas, Highway Church of Christ, Sullivan, IL

Ron Thomas, Highway Church of Christ, Sullivan, IL

(Questions for Ch. 5-8)

            As you look at the first word of chapter 5 you will note that it is a conclusion word to what has been previously said. Paul said “Therefore…” With what he has said Paul does to his next point. The next point is that when one is justified by faith, the justified one has peace between himself and God.

A Summary of Justification (Romans 5:1-11)

            The Believer Has Peace with God (Rom. 5:1). Because of what our Lord has done, and because of our faith in that which He has done, we have peace with God. When Paul uses the word “peace” in the way he does, he is not speaking of living a peaceful life, but that there is peace between himself and God. In other words, God will not bring His wrath upon the person that trusts in Him. Because there is peace, the Believer Has Access to God (Rom. 5:2). There is only one way to have this peace with God; that is through Jesus Christ (Acts 4:12). Paul says we have access into this realm of peace by faith.

 Faith  

            The peace between God and the one He has justified is the result of obedience to God’s will as revealed in Scripture. This brings joy to the Christian’s life. He will not judge one guilty of sin, no matter one’s station in life.

            The Believer has Assurance from God (Rom. 5:3-4). The experiences of life have a way of discouraging Christians. It does not need to be that way. It is this way because, often times, Christians have only made the Lord a part of their life when convenient. This kind of life is the result of little time given to reading, contemplating, obeying, and praying to the Lord. Consequently, there is little assurance. If we will take time to understand the teachings of Scripture, we will know why things are happening to us (more times than not). If we are faithful to the Lord, then we know that the Lord is on our side. Whatever the reason for our troubles, if we are faithful to the Lord (perfection is not under consideration), He has given us the assurance that He will never leave us. So allow the troubles of life to encourage you to “dig your heels in” for the Lord. All the good that is to be enjoyed, in spite of our daily troubles, is because of God love.

            The Believer is indwelt by God (Rom. 5:5). God’s love has been poured out on us through the Holy Spirit which has been given us. The love of God has been abundantly given to us through the Holy Spirit. The origin is noted, the manner in which we come to understand (know) this is through the Word of God. “The Spirit dwells in one just as does the Christ – that is, through, by means of, the word (Eph. 3:17). When we listen to, believe, and obey the teachings of God’s word we are being governed by the Spirit” (Deaver, p. 158).  Anything more than this, in the immediate context, Scripture does not say.

            The Believer is preserved by God (Rom. 5:6-11). This section is an illustration of God magnanimous love. At just the right time (in God’s plan of redemption), Christ died for mankind (cf. Galatians 4:4; Luke 19:10). In verses 7 and 8, Paul contrasts the love that God has for man with man’s love for man. Paul says it is possible that one man would die for another man he considered righteous or good. God, on the other hand, died for all men even those who were (are) sinners. In a much greater way, since we have been justified by the blood (death) of Christ (Rom. 5:9), and saved from His wrath, and since the Lord lives we too shall live because of Him (Rom. 5:10). This is our assurance.

 A Summary of Condemnation (Rom. 5:12-21)

            In this section Paul develops the why of one’s joy in Christ. Sin came into the world because of one man’s act. The consequence to that one man’s act was (is) death (cf. 1 Corinthians 15:21-22; Hebrews 9:27). Therefore death passed to all people because of their own sin (man is born into the realm of death). It is important to note that Paul does not say that sin passed to all men. Those who teach that sin passed to all men teach what’s known as total heredity depravity; this means there is no innocence/purity in man (even at birth) because he has Adam’s sin. To remedy this original sin, man must be “touched” by God in some extraordinary way; this is done when the Holy Spirit works separate and apart from the Word of God in order to give man faith, and this is justified based on a misreading of Ephesians 2:8-9. Some other denominations teach not that the Holy Spirit must work in this extraordinary way, but that the Holy Spirit sanctions the doctrine of infant baptism (which takes away original sin; this is “baptismal regeneration”). Nether of these are New Testament doctrines. 

In one respect Adam is a type of Christ; one man (Adam) came into the world and brought about something, another man (the Son of Man) came into the world and also brought something (Rom. 5:14). Adam brought death to man because of his sin, and man is now born into the realm of death, into a world of sin. The Work of Christ changed all this. Adam brought sin into the world because of his disobedience (Rom. 5:14). Our Lord brought life into the world because of His obedience. As one partook of Adam’s way of life (a life of disobedience), he suffered the same consequence of Adam— death. As one partakes of our Lord’s way of life (a life of obedience), he enjoys the same consequence of Jesus—life. In  Rom. 5:15-17, Paul contrasts results. In Adam, man dies; in Christ, man lives. With Adam, one is born into the realm of death. With Christ one can be born again. The reason our joy exists is because of our relationship to the Father. This relationship with the Father exists because of Jesus Christ. We are now no longer in that realm of death (Adam), but in the realm of life (Christ). This is what Paul means in 2 Corinthians 5:17, “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.”  Without Jesus there would be no joy. With Jesus there is joy!

Doctrinal Consideration 

            Many of our religious friends teach a doctrine known as Calvinism. This is an ideology based on the well-known reformation preacher John Calvin. John Calvin lived in the sixteenth century. He was a man who strongly opposed the errors of Roman Catholicism. In the course of his studies and opposition, he formulated what is known as Calvinism. A well-used acronym of Calvinism is T.U.L.I.P. Each letter of this word stands for a particular doctrine believed. I will briefly identify what each letter represents. “T” represents Total Heredity Depravity. This is a teaching that says as soon as man is born, he is lost and bound for hell. He is totally deprived of any good qualities for God to save. “U” is Unconditional Election. This is a teaching that insists there are no conditions given to man before he can be saved. “L” is Limited Atonement. While the Scriptures teach that Jesus died for all men, Calvinism (in its purest form) teaches the Jesus died only for some people, not all. “I” represents Irresistible Grace. This means that once God makes a choice to save man, that (chosen) man CANNOT refuse God’s call. This implicitly teaches that man has no free will. And finally, “P”, stands for Perseverance of the Saints. This is the well-known (and false) teaching of impossibility of apostasy. Putting all this together, it amounts to the following: Man is so depraved because of Adam’s sin that the power of sin can only be overcome by an extraordinary act of God, and when God acts He does so without giving man any condition to obey. He does this because in man there is nothing good and since there is nothing good, whatever man does will be insufficient to please God. God does not do this for all men, but only for the selected few (otherwise known as the elected of God), and when this occurs, man cannot resist God, but is compelled to believe in the Christ. Once he does, it would be impossible for him to be lost eternally.

            Calvinism is false all the way through. Most denominational churches have begun to recognize this and have been abandoning the teaching little by little over the years. Today there are not nearly as many churches who accept it as there once was. One particular aspect of that teaching that needs to be addressed, as per our study in Romans 5, is the false belief of Adam’s sin having passed unto all men. The basic teaching of total depravity goes like this, when Adam sinned in the garden, his sin passed to all people after him (this affected his and all other’s relationship to God). The Scriptures do not teach that Adam’s sin passed to all men and, thus, this teaching needs to be rejected. Consider: if Adam’s sin passed to all men (including the female), how did our Lord escape Adam’s sin at His birth? To escape this difficulty, the proponents of Calvinism formulated a new teaching. Catholics call it “Immaculate Conception.” “Immaculate Conception” is “the idea that the Mother of God [Mary] did not have original sin at her conception nor did she acquire elements of original sin in the development of her life…” (Evangelical Dictionary of Theology, p. 550). Note that this is not a doctrine of the New Testament; rather, it is a doctrine of man (cf. Matthew 15:8-9). The Scriptures teach that He had no sin (Hebrews 4:15), but all others had committed sin (including Mary). Calvinism is so rampant in “Christendom” that there are some translations that teach it and many people are unaware of it. One such translation is the New International Version (NIV, and some other “lesser” translations). I would recommend, if you insist upon using it, that you exercise care. More acceptable translations, in modern English, would be the English Standard Version, New American Standard Version, and the New King James Version.

Leon Morris introduces this section by asking a question that Paul assumes would be asked: “If everything depends on what God has done, then what does it matter how we live?” (p. 243). Paul deals with this and shows why the objection is misplaced. 

            What it means to be crucified with Christ (Romans 6:1-5). The question asked of Paul (an assumed objection) is important in light of what he is saying. A Jew might say something like this: “Well, if my sinful life is going to bring out the glory of God, why not continue in sin that His glory comes out all the more?” Paul says this is quite unreasonable because the Christian has died to sin (by one act). We have died to that realm (sphere) of life in which we once were (cf. Ephesians 2:1-6). Why would we want to continue to stay there?  When we were baptized (immersed), we were baptized into the death (or blood) of Jesus. To die to sin is not to say that a person will not (or cannot) commit sin, but that one raised with Christ is no longer lives under the sway, influence, and desire to sin; it is a lifestyle that Paul has in mind. 

            Paul wants them to reflect upon their baptism. He expected them to KNOW something about what they did and why they did it. Christianity is not a life of emotional responses to that which is said, but a life based on knowledge, and a life molded to conform to that knowledge (cf. Romans 10:17; 2 Corinthians 5:7; 2 Peter 1:3). Not only were they to know something about their baptism, but they were to know especially that their baptism was a baptism into the death of Jesus. Moses Lard said this: “You know that you were immersed into Christ, and in the act you were immersed into his death. If now you were immersed into his death, you are dead, dead to the world, dead to sin. How can you continue still to live in sin” (p. 197)? This question, as paraphrased by Lard, is to help them to understand the significance of what it means to be crucified with Christ (cf. Galatians 2:20). Not only had they died to sin (in their baptism), but they have been resurrected with Christ, also in the baptism act (Romans 6:4-5). You will note that they were baptized INTO Christ and INTO His death. There is a picture of finality here. One’s old life (a life of sin) has been crucified (put to death). Since it has been put to death, man is now a new creation (2 Corinthians 5:17). As Christ died and was raised again, so too will a baptized person rise again. One’s baptism “expresses with finality the end of the old life governed by relationship with Adam. It also expresses the impossibility of a new life apart from divine action” (Harrison, p. 69). Jesus said to Nicodemus that one must be born again (John 3:3-7). It is ONLY when a person is united with His death (in baptism) that he will be united with His resurrection! Though Paul does not mention faith and repentance, it would be a mistake to not include them. 

            The one who became a Christian, in the uniting with Christ’s death and His resurrection, is now both dead and alive (Romans 6:6-10). A man’s death to the world has a purpose. The purpose of his death to the world is that he should live for Christ. If he allowed his old fleshly nature to live, then he would still be a servant of sin. However, with his death to sin (Romans 6:3-7) he is free from sin and a servant of God. To live in sin is to not only die physically (Heb. 9:27), but the “reward” of that life is spiritual death. On the other hand, the righteousness of Christ, and one’s obedience to His will brings life (cf. 2 Timothy 1:10). Because Christ died, the realm of sin no longer has authority over Him. We do not want to confuse our understanding in this; Jesus never sinned (Hebrews 4:15), but He did come into this world of sin (like us; cf. Psalm 51:5), and He escaped it by obedience to the Father’s will. He died to that which controls the world and lives to that which controls all creation. 

            Look at verse 10 and compare with verse 11. You’ll note the same phrase used about our Lord is used about man. Why is that? The point is not that Christ had ever sinned, and neither is the point about man having sinned. The point is simply the realm (sphere) in which we live. Man lives in the realm of death (sin). Living in that realm, what remedy is there for sin? For an Israelite, God ordained that the remedy for sin be animal sacrifices. The High Priest would stand before God on behalf of the nation and the priest would mediate between the family and his (its) approach to God. The use of the animal was a substitute, and this action, coupled with a devoted heart to serve the Lord, would remedy the guilt of sin in a person’s life (and his family’s). If one were a Gentile (Ephesians 2:11-12), there is no revealed remedy for sin; the only remedy was physical death. This was not a spiritual remedy, however; all that occurred was that there was a removal of one from this realm of sin physically. The one having died physically was now no longer subject to sin. The gentile would be taken out of this world of sin and death and put into the next world to reap the so-called “reward” (whatever it might have been) for the kind of life lived. (Having said this, I want to be clear about what I am not saying. Nothing in my words addresses the eternal destiny of those Paul mentions in Ephesians 2. God’s judgment of the Gentiles is not told to us; the passage in Ephesians 2:11-13 simply states that in this world they were without hope (i.e. a revealed law), alienated from Israel who had a revealed law.) 

            How did death have dominion (authority) over our Lord (cf. 1 John 3:4; Romans 3:32; Romans 6:23)? He never sinned, so how was it possible that death had authority over Him? It is not talking of the specific activities of our Lord, but about the realm our Lord lived in. Because He came to the earth He subjected Himself to that which every man experiences; that which each man will experience is death (Hebrews 9:27). This is the realm in which man lives, and man is subject to death because he lives in a world of death and dying. This is how death had dominion over the Lord just as it as dominion over man. Jesus came to remove man from this realm (cf. 2 Timothy 1:10), and if man will accept the invitation of our Lord and submit to His baptism, he will be removed from one realm and placed into another. To live in the realm of death is to offer oneself to be a slave to sin (Romans 6:6). Since Christ died to the realm of death (sin; cf. Hebrews 4:15, Matthew 3:15) at His baptism, we too have died to the realm of death (sin) at our baptism.

            With this understanding in view, Paul now exhorts them to make a choice for righteousness and not sin (Romans 6:12-23). Paul is quite aware of man’s weakness (Romans 6:12-23). Note his words in verse 12. He said that sin is not to reign in our bodies. Man, being the weak creature he is, will sin. When we sin, our Advocate is Jesus Christ (1 John 2:1); it is to Him we turn and seek forgiveness. There is a vast difference between the weakness of the individual man and his sinful activities (on occasion and trying to overcome) and allowing sin to reign in the body. One struggles and keeps fighting, the other fights against righteousness. One is trying to keep sin out, the other righteousness. To have sin reign in our mortal bodies is to allow sin to control us to the point that our body is used by sin to bring about our death. As the body will pass away because of decay, if sin reigns in our body, we too will pass away (spiritually). This point is important to grasp because in chapter 7, Paul will deal with it again. We know that when we obeyed our Lord, we died to the world. Thus, sin is not to have dominion (authority) over (or in) our individual lives. Sin will only have authority over a person if it is allowed to have that authority. Christians are not to allow sin to reign supreme in their lives. To not heed the Lord on this has an end result: death (Romans 6:23). 

            Paul brings the Law into discussion once again (he continues this through chapter 7). Earlier, Paul said the Law had a purpose (Romans 3:20; Romans 4:15), and that purpose had been served. Now, we are no longer under the Law, but under Grace. What does that mean? It does not mean that we are without law (of any kind) because the Scriptures teach that we are under the law of Christ (Galatians 6:2). Paul is speaking of the system of justification. The Law (of Moses) could not justify (Acts 13:39) and neither can any law. Law (any law) is designed to show what is right/expected of the servant (subject), and one who fails in this is judged a lawbreaker; the penalty for such is judgment (1 John 3:4). Though the Lord “nailed to the cross” the Law of Moses, and even though we died to the Law (Law of Moses and law as a system), that does not give us liberty to sin (Romans 6:15). 

            The Law given by God to the people of Israel was not designed to save a person from sin. The Law, among other things, made the person recognize sin in his (or her) individual life. The Law did not make man’s hope clear; grace does (cf. Titus 2:11; 2 Timothy 1:10). Disobedience to the Law had one verdict: guilty! To be guilty was to have God’s wrath upon oneself. Under the old covenant, that guilt of sin was not removed, but remembered each year on the Day of Atonement (cf. Hebrews 10:1-4). It was not removed because, by God’s design (Acts 13:39), the Law of Moses did not make anyone perfect (Hebrews 10:2), that is, it did not present one before the Lord sinless (or without sin). Though remembered each year on the Day of Atonement, it was not until God’s Savior to man came, lived, died, and was resurrected that there was no longer any need for “remembrance.” The sins committed under the Law of Moses were forgiven (in the ultimate sense) when Jesus came. Even though Jesus, in the ultimate sense, forgave our sins that does not mean Christians are allowed to sin. When we present ourselves to a master, we obey that master (Romans 6:16-19). If our master is sin, then sin as our master controls us. If we choose to obey righteousness, then righteousness as our master controls us. In saying all of this, Paul had come to recognize that this was difficult for them to understand. Why? It was not because the teaching was particularly hard, but because Paul was speaking about things not quite familiar; their attention was focused upon that which was familiar, and Paul was trying to use the familiar to make things clear (as he does in the next chapter). He asked them a practical question (Romans 6:21); “What was the fruit of living the way you once did?” The spiritually honest person would know. The shame brought by the kind of life lived (which resulted in spiritual death) was to help them understand why they were to make a choice for righteousness. The decision made earlier to identify one’s self with Christ in His death brings eternal life; that fruit is much better!