24 November

Bible In 365 Days                      

Romans 1-3

Romans 1

Bringing the first and seventh verses together, we find the called apostle writing to the called saints.

As for himself, Paul declared, first, that he was debtor, because a gift had been bestowed on him for the Greeks and barbarians, the wise and the foolish. In verses Romans 1:16-17 we have a statement in brief of the whole argument of the epistle, and a declaration of the Gospel deposit which made Paul a debtor.

It is a Gospel of power, that is, one which is equal to the accomplishment of something infinitely more than the presentation of an ethic. The one condition is named in the phrase, "to every one that believeth." The provision is that God has provided a righteousness for unrighteous men.

The Apostle showed, first, the need for salvation by dealing exhaustively with the subject of the ruin of the race. He commenced with the Gentiles, and in this paragraph we have a statement of general principles, an announcement concerning Gentile sin. The Gentiles' sin consisted in that instead of glorifying God they deified that which revealed Him, and yielded themselves wholly to the creature, thus becoming sensualized and degraded.

The Apostle then declared the fact of Gentile judgment. Its principle is evident in the threefold expression, "God gave them up" (Romans 1:24; Romans 1:26; Romans 1:28). He gave them up in order that their bodies should be dishonored. This issued in the degradation of their spirit, which, acting under the influence of deified physical powers, became the force of vile passions, which, in turn, reacted on the body in all manner of unseemliness. Thus again the issue was a reprobate mind, a mind that had lost its true balance and perspective, and was characterized by all the evil things which the apostle names. The Wrath of God is thus evidenced in the corruption following the sin of refusing to act on the measure of light received.

Romans 2

It is evident that the apostle here turned to the Jew, though he did not immediately name him. He charged the Jew with the sin of practicing the very evils he condemned in the Gentiles. He is at least as great a failure as the Gentile in the matter of actual righteousness. Godliness, as privileged relationship, is of no value except as it produces actual righteousness.

In verses Romans 2:21-23 the apostle declared the ethical failure of the Jew. This he did by asking a series of questions, every one inferentially charging these people with actual failure in conduct in the very matters which are regulated by the law for which they stand and which they profess to teach.

On the basis of the previous argument the apostle now charged the Jew with what is his principal and most terrible sin. He had become a blasphemer of the name of God among the Gentiles. If the Gentiles had imperfect light, they ought to have received the more perfect light from the people, who, on their own showing, took the place of guide, and light, and corrector, and teacher. But because in the actualities of their outward conduct they had been committing the same sins that their law condemned, the Gentiles had seen no reason to believe, through their testimony, in the one living God, to whom the Jews professed to be related. His name, therefore, had been blasphemed among them by Jewish failure.

Then follow the Apostle's conclusive declarations concerning Israel. The bestowed privileges are all valueless. Thus again is the doctrine of justification by faith which does not issue in works declared to be false. The principles underlying this passage are of permanent value and of searching power.

Romans 3

Paul here turned to a brief discussion of certain objections. First, "What advantage, then, hath the Jew?" He replied, "Much, every way." He then mentioned only one, which he spoke of as being "first of all," meaning of supreme importance, "that they were entrusted with the oracles of God." Therein lay the supreme advantage of the Jew.

Then arises a new question. If man's faith fails, will God be unfaithful? To this the apostle replied that is it impossible for God to be unfaithful. The faithfulness of God is demonstrated by His unchanging attitude toward man. If man sins, God judges him; if man repents, God forgives him.

And yet still another question logically follows. If sin is the means of glorifying God by demonstrating His faithfulness, is it righteous to punish the sinner? The reply is that unless God punishes sin He has no basis on which to judge the world at all.

So far, the whole argument presents a picture of humanity from the divine viewpoint. It is so terrible in itself as to create a sense of hopelessness in us.

With the words, "but now," the apostle began the declaration of the Gospel. The whole is summarized in the statement that "a righteousness of God ha& been manifested." This righteousness of God is at the disposal of those who believe.

The Apostle then told of the great provision of grace by first naming the foundation blessing, or justification, "by His grace"; and then announcing the medium through which grace has operated to that end, "the redemption," a word fraught with infinite meaning, to be more fully unfolded as the argument proceeds; and finally naming the Person, "Christ Jesus," who has accomplished the work of redemption, which issues in the justification of the sinner.

The work of the Cross is set at the heart of this message of salvation, and is seen to be a fulfilment of God's purpose, by God's Son, for the vindication of God's righteousness, in the action of God's forbearance.

The result is now set forth in a statement that is as startling as it is gracious: "That He might Himself be just," or righteous; "and the Justifier," or the One who accounts as righteous "him that hath faith in Jesus."