ROMANS ILLUSTRATIONS - PART 1

Romans 1

Verse 1. Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God.

Paul had not seen the Romans when he wrote this epistle. They were strangers to him, and therefore he begins by asserting his apostleship. “called to be an apostle, separated unto the gospel of God.” That expression should be true of every Christian minister. We are not apostles; but we are “separated unto the gospel of God.” I do not think that we are called to have anything to do with party politics, or social problems, or any such questions; we are set apart for this purpose. “separated unto the gospel of God.” There are plenty of people who can attend to those things better than we can/ If we mind our own business, or rather, if we mind our Master’s business, we who are ministers will have quite enough to do. “Separated unto the gospel of God.” There are some brethren who in preaching are as timid as mice; but on a political platform they can roar like lions. Had not they better take to what they like best, and give up the work at which they are not at home? For my part, I believe that I am like Paul when he says that he was “separated unto the gospel of God.” I am set apart unto the gospel, cut off from everything else that I may preach the glorious gospel of the blessed God to the perishing sons of men.

(Which he had promised afore by his prophets in the holy scriptures.)

Notice, brethren, how reverent the apostles were to Holy Scripture. They had no doubt about its inspiration. They quoted the old Testament, and delighted to make it a kind of basis for the New Testament: “which he had promised afore by his prophets in the Holy Scriptures.”

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Paul has many titles, and he delights to mention them in writing to these Christians at Rome. He puts first his highest title: “A servant of Jesus Christ.” He glories in being a servant of the crucified Christ, a servant of him who was despised and rejected of men; so do we. Paul was called out from among men, effectually “called” of God “to be an apostle, separated” — set apart — “unto the gospel of God.” He believed that he was separated for that purpose at his birth; but he was specially “separated unto the gospel of God” on the road to Damascus. It is a happy thing when a minister feels that he has nothing to do with anything else but the gospel; that commands all his thought, all his talent, all his time.

2. (Which he had promised afore by his prophets in the holy scriptures,)

All the gospel is in the Old Testament as well as in the New, for the gospel which Paul was called to preach was promised afore by the prophets in the Holy Scriptures.

3, 4. Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

He is as much the Son of God as he was the Son of man. The humanity is as true as the divinity, the divinity as true as the humanity.

4. Concerning his Son Jesus Christ our Lord, which was made the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

What a glorious Lord we serve! He is God’s Son: “Jesus Christ our Lord.” In his human nature, he is a Man of royal race: “of the seed of David.” He was a man, therefore he died: but he rose again, for he was more than man: “declared to be the Son of God with power.”

5. BY whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

Paul felt that he was sent to preach among all the, Gentiles. He bad a large bishopric; James might keep to the Jews, but Paul’s diocese included every land, he was to preach “among all nations.”

6. By whom we have received grace and apostleship, for obedience to the faith among all notions, for his name: among whom are you also the called of Jesus Christ:

That is a sweet name for every truly converted man. “called of Jesus Christ.” He has called you personally, he has called you effectually, he has called you out of the world, he has called you into fellowship with himself: “the called of Jesus Christ.” The revised version has it: “call to be Jesus Christ’s.” those who are called by Christ, are called to be his.

6, 7. Among whom are ye also the called of Jesus Christ: to all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

The gospel is good news; and the man who has to preach it is full of good wishes. He wishes the best possible things to everybody with whom he comes in contact: “Grace to you and peace from God our Father, and the Lord Jesus Christ.”

Romans 1:7: The Beloved Pastor's Plea for Unity

8. To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

What contrasts we have in the seventh verse! “In Rome, beloved of God.” “In Rome called to be saints.” God has beloved ones in the darkest parts of the earth. There is all the more reason for them to be saints because they are surrounded by sinners. They must have had true faith, or they could not have confessed Christ between the jaws of a lion, for they lived in Rome, with Nero hunting after Christians, as if they had been wild beasts, and yet they were not ashamed of the gospel of Christ.

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Oh, I would it were so with us, that we bad faith that could be spoken of throughout the whole world! I am afraid that some have none to speak of; these saints in Rome bad such faith that the noise thereof went abroad everywhere, and all people wondered at them.

9. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;

This man, Paul, did a great deal by prayer. I remember a minister, who is now with the Lord, who was thanked by his people for his wonderful sermons; but he said to them, “You never thanked me for my prayers, yet they were the best part of my service for you.” When men of God are mighty in prayer, we owe much to them.

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No wonder that they prospered so well when Paul always made mention of them in his prayers. Some churches would prosper better if some of you remembered them more in prayer. Of course, you all pray for the church of which you are members; could you not set aside in your heart a little space for some poor church that is dwindling down to nothing? Could you not pray it up again? Who knows what blessing would come upon pastor and people if you bore them on your hearts?

10. Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.

Paul wanted to go to Rome; but I do not suppose that he ever thought that he would go there at the expense of the government, with an imperial guard to take care of him all the way. We pray, and God gives us the answer to our petitions; but often in a way of which we should never have dreamed. Paul goes to Rome as a prisoner for Christ’s sake. Now suppose Paul had gone to Rome in any other capacity, he could not have seen Caesar, he could not have obtained admission into Caesar’s house. The prison of the Palatine was just under the vast palace of the Caesars; and everybody in the house could come into the guard-room. And have a talk with Paul if they were minded so to do. I suppose that, whatever I might be willing to pay, I could not have preached in the palace of the Queen, even in this nominally Christian country; but Paul was installed as a royal chaplain over Caesar’s household in the guard-room of the Palatine prison. How wonderfully God works to accomplish his divine purposes!

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Paul prayed about that matter, and we may pray about our journeys. I like to hear the old-fashioned expression, “Be pleased, O Lord, to grant journeying mercies,” for there are such things; and when the servants of God are going about, with a view to spread the gospel, we ought to pray that they may travel in safety.

11. For I long to see, you, that I may impart unto you some spiritual gift, to the end ye may be established;

He wanted to go to Rome because he felt that he would take something with him. He was a poor man, so he could not take any golden or silvern gifts; but he was a chosen mail, so he believed that he could impart unto them some spiritual gift. Oh, what a largess does a man of God distribute when his Lord is with him! I do pray to-night that, feeble as I am, and unqualified as I am to bless you, yet even this night all of you who are the people of God may get some spiritual gift. I do not know what you want; but our heavenly Father does. May every one of you get, distinctly from his right band, some spiritual gift to the end that you may be established, that you may get good root-hold, that you may be firmly fixed on the sure foundation!

12. For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; that is, that I may be comforted together with you by the mutual faith of you and me.

Paul wanted his faith to establish theirs, and their faith to establish his. Christians grow rich by and exchange of spiritual commodities; and I am afraid some Christians are very poor because they do not engage in the spiritual bartering with one another. You know how it was in the old time, “They that feared the Lord spake often one to another.” Shall I tell you how it is now? They that fear not the Lord speak often one against another. That is a very sad difference. Oh, for more Christian communion; for when we blend our “mutual faith:, we are “comforted together”; each believer grows stronger as he cheers his brother in the Lord!

12, 13. That is, that I may he comforted together with you by the mutual faith both of you and me. Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

Rome was a sink of iniquity; it was the den of the lions, where Nero was, who would speedily devour, like a lion, the minister of Christ. Paul wanted somehow to get into that old city on the seven bills, and to pluck some fruit for God even from the vine that was planted there; but he was hindered.

13. Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

Ah! Paul, you could not go when you wished. Caesar must convoy you. Your Master would have you go to Rome under the protection of the eagles of your empire. God has servants everywhere: he can make Satan himself provide the body-guard for his faithful apostle’s journey.

14. I am a debtor both to the Greeks, and to the Barbarians;both to the wise, and to the unwise.

Paul felt a debt to everybody. The God who saved him, had saved him that he might preach the gospel in every place he could reach. Brethren, if you have received much from God, you are so much the debtor to men; and you are debtors not only to the respectable, but to the disreputable, debtors not only to those who come to a place of worship, but to the dwellers in the slums, “to the Greeks, and to the barbarians; to the wise and to the unwise.”

14, 15. I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. So, as much as in me is, I am ready to preach tile gospel to you that are at Rome also.

I do not suppose that Paul guessed that he would be sent there at the government expense, but he was. The Roman Empire had to find a ship for him, and a fit escort for him, too; and he entered the city as an ambassador in bonds. When our hearts are set on a thing, and we pray for it, God may grant us the blessing; but, it may be, in a way that we never looked for. You shall go to Rome, Paul; but you shall go in chains. He had not thought of that plan; still, it was the best way in which he could go. I do not know how he could have preached to the Emperor except as a prisoner; but when he was brought before him to be tried, then he had an opportunity of speaking even to the brutal creature who was called the Emperor of Rome.

15. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. For I am not ashamed of the gospel of Jesus Christ:

Many other people were ashamed of the gospel of Christ. It was too simple; it had not enough of mystery about it; it had not enough of worldly wisdom about it. Paul says, “I am not ashamed of the gospel of Christ,” and then gives his reason for not being ashamed of it, —

Romans 1:15 Paul the Ready

16, 17. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the few first, and also to the Greek. For therein is the righteousness of God revealed from, faith to faith: as it is written, The just shall live by faith.

That is the sum and substance of the gospel: “The just shall live by faith.” The law is, “He that doeth these things shall live by them;” but the gospel is, “The just shall live by faith.” “Wherefore, being justified by faith, we have peace with God.” The Lord give to us all that saving faith, for Christ’s sake! Amen.

17. For it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

The gospel tells us about this living by faith, this believing, this receiving righteousness through believing, and not through working. This is the sweet story of the cross, of which Paul was not ashamed.

Romans 1:17 Sermon Notes

18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

Those last words may be read, “Who hold down the truth in unrighteousness.” They will not let the truth work upon their hearts; they will not allow it to operate in their minds; but they try to make it an excuse for their sin. Is there anybody here who is holding down the truth to prevent its entering his heart? I fear that there are some such persons, who have come here for years, and the truth has pricked them, troubled them, made them lie awake at night; but they are holding it down, like one who grasps a wild animal by the ears, and holds it down for fear it should bite him. Oh, sirs, when you are afraid of the truth, you may be well be afraid of hell! When you and the truth quarrel, you had better end your fighting soon, for you will have the worst of it if you do not yield: “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold down the truth in unrighteousness.”

20. Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

Men who never heard the gospel can see God in his works if they open their eyes. There is written upon the face of nature enough to condemn men if they do not turn to God. There is a gospel of the sea, and of the heavens, of the stars, and of the sun; and if men will not read it, they are guilty, for they are wilfully ignorant of what they might know, and ought to know.

22. Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools.

The way to be a fool is to pretend to be wise. A short cut to wisdom is the confession of folly. The near way to folly is the profession of wisdom.

24. And changed the glory of the uncorruptible God into an image made like corruptible man, and to birds, and fourfooted beasts, and creeping things. Wherefore God also gave them up to uncleanness through the lust of their own hearts, to dishonor their own bodies between themselves:

It is very easy to make a beast of yourself when you have made a beast to be your god, as the Egyptians did, when they worshipped the god that they had made in the form of an ox, or a crocodile, or a cat.

25. Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

Romans 2 No Exposition but see sermons and notes...

Romans 2:4: Earnest Expostulation [Objection]
Romans 2:4: God's Goodness Leading to Repentance

Romans 2:4 Concerning the Forbearance of God
Romans 2:4. Concerning the Forbearance of God - Notes

Romans 3

Verse 1. What advantage then hath the Jew? Or what profit is there of circumcision?

If, after all, both Jew and Gentiles were under sin, what advantage had the Jew by the covenant under which he lived? Or what was the benefit to him of the circumcision which was his distinctive mark?

2. Much every way: chiefly, because that unto them were committed the oracles of God.

The Jews were God’s chronicle-keepers. They had to guard the holy Books, “the oracles of God.” They had also to preserve the knowledge of the truth by those divers rites and ceremonies by which God was pleased to reveal himself of old time.

If it be so that, after all, no outward rite or birth privileges can bestow grace, what advantage did the Jews possess? “Why!” says Paul, “they had this very great privilege, ’that unto them were committed the oracles of God.’” It is no small blessing to have a revelation from Jehovah, and to have the means of knowing what that revelation really is.

3. For what if some did not believe? Shall their unbelief make the faith of God without effect?

Did he not, after all, bless the Jews though among them were unbelievers? Could it be that their unbelief would turn God from his purpose to bless the chosen people? Would their want of faith affect God’s faithfulness?

Many of the seed of Israel did not believe the revelation that was made to them; yet the privilege of hearing it was just as great, even though they slighted it.

Romans 3:3-4: God Justified, Though Man Believes Not

4. God forbid: yea, let God be true, but every man a liar; as it is written, that thou mightest be justified in thy sayings, and mightest overcome when thou are judged.

However faithless men might be, God was still true and faithful. Paul quotes the Septuagint, which thus renders David’s words.

5. But if our unrighteousness comment the righteousness of God, what shall we say?

If it so turns out, that even man’s sin makes the holiness of God the more illustrious, what shall we say?

5. Is God unrighteous who taketh vengeance? (I speak as a man)

Paul spoke as a mere carnal man might be supposed to speak. If ever we are obliged, for the sake of argument, to ask a question which is almost blasphemous, let us do it very guardedly, and say something to show that we really do not adopt the language as our own, just as Paul says, “I speak as a man.” If the very sin of man is made to turn to the glory of God, is God unjust in punishing that sin?

5-7. (I speak as a man)...

Yet I shall be. If God shall overrule my sin to his own glory, that will mate no difference to my responsibility. If I have lied, if I have done wrong in say way, I must be judged and condemned on that account, whatever may be the ultimate result of my sin.

6. God forbid: for then how shall God judge the world?

God will judge the world; and he does judge the world even now. There are judgments against nations already executed, and recorded on the page of history. If God were unjust, how could he judge the world?

7. For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?

If God has even turned the opposition of evil men to the establishment of his truth, as he has often done; why, then, are men punished for it? These are deep, dark questions, which come out of the proud heart of man, and Paul ventures to answer them.

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 never said, we never even thought, that we might do evil that good should come; nay, if all the good in the world could come of a single evil action, we have no right to do it. We must never do evil with the hope of advancing God’s cause. If God chooses to turn evil into good, as he often does, that is no reason why we should do evil; and it is no justification of sin. The murder of Christ at Calvary has brought the greatest possible benefit to us; yet it was a high crime against God, the greatest of all crimes, when man turned deicides, and slew the Son of God.

If any man dares to say that, “Since God turns even evil into good, and by the forgiveness of sin brings glory to himself, ’Let us do evil that good may come,’” he is wresting truth to his own destruction, and his “ damnation is just.”

9. What then? are we better than they?

Are Jews better than Gentiles? Or, are Gentiles better than Jews?

9. No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;

Nobody can read the first chapter of the Epistle to the Romans, and follow it by reading the second, without seeing how completely Paul has proved “that they are all under sin.”

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This is a description of man given ’by prophets in the olden times. “Now,” says Paul, “we know that what things soever the law saith, it saith to them who are under the law.” So that this is a description of the Jews, a description of the people who had the light, the best people that then were upon the face of the earth, and if these be the good people, where are the Gentiles, the bad ones, without the light?

10. What then? Are we better than they?

no vain: for we have before proved both Jews and Gentiles, that they are under sin; as it is written.

Paul had already proved in the Epistle that both Jews and Gentiles were guilty before God. Now he quotes a set of texts from Israel’s own holy Books, to show the universal depravity of men. Notice how he rings the changes on the words “all” and “none.”

10. As it is written, There is none righteous, no, not one:

There is not, and there never has been, one of the human race, save our Lord, who also is God, who ever continued to live s righteous life. Adam commenced righteously, but how soon he fell; and all his descendants have both commenced and continued to be sinners: “There is none righteous, no, not one.”

11. There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

This is the character of all unregenerate men. It is a true description of the whole race of mankind, whether Jews or Gentiles. In their natural state, “there is non righteous . . . there is none that seeketh after God . . . there is none that doeth good, no, not one.”

That is, none do so by nature; those who seek after God are led to do so by a work of grace upon their hearts. Otherwise, men are blind, they do not see the right path; they are wilful, and do not seek after God.

Romans 3:11 The Greatest Folly in the World

12. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

This is God’s verdict upon the whole human race. He has the best opportunity of seeing them, and he has the best capacity for judging them; and this is what he says of all men as they are by nature, “There is none that doeth good, no, not one.”

13. Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips:

A reeking mass of corruption;

Paul does not use flattering words, as those preachers do who prate about the dignity of human nature. Man was a noble creature when he was made in the image of God; but sin blotted out all his dignity.

They are pleased to say a bad word of their neighbor; they are eager to repeat any slander that they hear, and they are not unwilling even to invent it themselves.

14. Whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace have they not known: there is no fear of God before their eyes. Now we know that what things soever the law saith, it saith to them who are under the law:

The Jews are comprehended here, for they are specially “under the law.” The whole chosen seed of Israel, highly privileged as they were, are described in these terrible words that we have been reading, which Paul quoted from their own sacred Books.

14, 15. Whose mouth is full of cursing and bitterness: their feet are swift to shed blood:

And when, by fear of the laws of the land, they are prevented from carrying out their evil purposes, yet their anger is itself murder in intent; and into what human heart has not that sin glanced?

16-19. Destruction and misery are in their ways: and the way of peace have they not known: there is no fear of God before their eyes. Now we know that what tidings never the law saith, it saith to them who are under the law:

All these passages, which Paul has put together in this dreadful mosaic, are taken from the Old Testament, so they apply to the Jews; and he had already proved, in the first chapter, the intolerable vice of the Gentiles, so that now he has shown that both Jews and Gentiles are guilty.

19. That very mouth may be stopped, and all the world may become guilty before God.

That is the true condition of the whole world, “guilty before God.” This is the right attitude for the whole human race, to stand with its finger on its lip, having nothing to say as to why it should not be condemned.

The nineteenth-century world as well as the world of the first century, all the world, in all time, has “become guilty before God.”

19,22

There is no righteousness of works on the face of the earth. The law ’itself describes men as being sinful from their throat to their feet. Almost ,every member of the body is mentioned and described as being foul with sin. But, says Paul, there is another righteousness on the face of the earth, and that is the righteousness of God’s grace, which comes through believing in Christ.

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.

The law can convict and condemn, but it can never justify the guilty. Its special work is to prove that they are not justified in sinning, and to stop their mouths from uttering any excuse for their sin.

All the law does, is to show us how sinful we are. Paul has been quoting from the sacred Scriptures; and truly, they shed a lurid light upon the condition of human nature. The light can show us our sin; but it cannot take it away. The law of the Lord is like a looking-glass. Now, a looking-glass is a capital thing for finding out where the spots are on your face; but you cannot wash in a looking-glass, you cannot get rid of the spots by looking in the glass. The law is intended to show a man how much he needs cleansing; but the law cannot cleanse him. “By the law is the knowledge of sin.” The law proves that we are condemned, but it does not bring us our pardon.



3:20 By the law is the knowledge of sin

Some fancy that they have done a great many good works. In cherishing that delusion, they are like a Hindu of whom I once heard. He believed that he must not eat any animal substance, and that if he did he would perish. A missionary said to him, "That idea is ridiculous. Why, you can-not drink a glass of water without swallowing thousands of living creatures." He did not believe it, so the missionary took a drop of water and put it under a micro-scope. When the man saw the innumerable living creatures in the drop of water, he broke the microscope. That was his way of settling the question.

So when we meet with persons who say, "Our works are pure and clean and excellent," we bring the great microscope of the law of the Lord, and we bid them look through that. When they dolook through it and discover that even one sinful thought destroys their hope of salvation by self-righteousness, and when they see a whole host of sins in one of their prayers or acts or thoughts, then they are angry with the preacher. They try to break the microscope! But for all that, the truth remains, "By the deeds of the law there shall no flesh be justified in his sight; for by the law is the knowledge of sin."

21-24. But now the righteousness of God without the law is manifested, being witneesed by the law and the prophets; 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; for all have sinned, and come chart of the glory of God; being justified freely by hie grace through the redemption that is in Christ Jesus:

That is a very wonderful verse, every word of it is full of meaning. “Justified”; — that is, accounted just, made to be righteous in the sight of God. “Justified freely”; — without any merit or purchase money. “Freely by laic grace”; — not an act of justice, but an act of mercy has made sinners just in the sight of God. “Through the redemption”;— there is the foundation of it all, we are redeemed by precious blood: “Through the redemption that is in Christ Jesus.”

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Now there comes in a new principle, — the principle of grace, which accomplishes what the law never could accomplish; that is, the free justification of all the guilty ones who believe in Jesus. And this justification is a righteous one, seeing that it is based upon “the redemption that is in Christ Jesus:” —

22. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon them that believe:

We have no righteousness of our own; but God gives us a righteousness through faith in Christ; and he gives that to everyone who believes.

The law is a looking-glass; you see your spots as you gaze into it. But no man ever washed his face in s looking-glass; it shows the spots, but it cannot remove them. The law is the indicator and the revealer of sin; but it has no power whatever to put away sin.

23. For there is no difference: for all have sinned, and come short of the glory of God;

There are degrees of guilt; but all men have sinned. There is no difference in that respect, whatever gradations there may be in sinners.

23 For all have sinned, and come short of the glory of God."

I have heard of Robert Burns, that on one occasion when at church, he sat in a pew with a young lady whom he observed to be much affected by certain terri­ble passages of Scripture which the minister quoted in his sermon. The wicked wag scribbled on a piece of paper a verse which he passed to her. I fear that the sub-stance of that verse has been whis­pered into many of your ears often:

Fair maid, you need not take the hint,
Nor idle texts pursue;
'Twas only sinners that he meant,
Not angels such as you.

This sermon is meant for those who think themselves angels as well as for those who know them-selves to be sinners. Cease from all dreamy confidences. Arouse your-selves from proud self-content, and come to Jesus the Savior, who alone can save from sin and death.

23, 31

Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. Do we then make void the law through faith? God forbid: yea, we establish the law.

24. Being justified freely by his grace through the redemption that is in Christ Jesus:

Dear hearers, are you all justified, that is, made just, through the redemption that is in Christ Jesus? You are certainly all guilty in the sight of God; have you all been made righteous by faith in the redemption accomplished on the cross by Christ Jesus our Lord? I beg you to consider this question most seriously; and if you must truthfully answer, “No,” may God make you tremble, and drive you to your knees in penitence to cry to him for pardon!

25. 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;

God holds back the axe which, were it not for his forbearance, would cut down the barren tree. He still forbears, and he is ready to pardon and blot out all the past if you will but believe in his dear Son.

Boasting is sure to be somewhere handy, ready to creep in if it can, for we are all prone to it; it is the common sin of our race: “Where is boasting then?”

Romans 3:26: Justice Satisfied

27. To declare, I say, at this time his righteousness: that he might be just, and the justifier of him who believeth in Jesus.

Where is it? It is to be found in a great many people. It is common enough; but where ought it to be? Where does it get a footing? It is shut out/ There is no room for boasting in the heart that receives Christ. If a man were saved by works, he would have whereof to glory; boasting would not be shut out. But as salvation is all of grace, through faith in Christ, boasting is barred out in the dark, and faith gratefully ascribes all praise to God.

27. It is excluded.

Faith’s empty hand receives the free gift of grace, and that very fact excludes all boasting.

By what law? Of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles, also: seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. Do we then make void the law through faith? God forbid: yea, we establish the law.

Whether Jews or Gentiles, there was no salvation for them by the works of the law; the only way in which the circumcised or the uncircumcised could be justified was by faith. This principle does not make void God’s law; on the contrary, it establishes it, and sets it on the only right and solid foundation. The gospel of the grace of God is the best vindication of his law.

It is shut out; but by what law is it shut out?

Romans 3:27 Grace Exalted—Boasting Excluded

27. Of works?

No; for, whenever we think that we have been performing any good works, we begin to boast at once.

27. Nay: but by the law of faith.

For if we are saved by believing, if we are justified freely by God’s grace, through the redemption that is in Christ Jesus, then there is no room for boasting.

28. Therefore we conclude that a man is justified by faith without the deeds of the law.

“We conclude” — we are shut up to this belief, “that a man is justified by faith without the deeds of the 1aw.”

29. Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

He saved Abraham by faith, and he saves us by faith. The same saving principle is applicable to all parts of the human race.

30, 31. Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. Do we then malice void the law through faith?

Some will be sure to say so; but it is not true.

31. God forbid: yea, we establish the law.

Romans 4

There is a special blessedness, therefore, which comes to those who, by faith, are under the dispensation of grace. It came to Abraham, and it came to David; yet both Abraham and David were circumcised men belonging to a special race. So the question naturally arises, —

Romans 4:1. What shall we say then that Abraham our father as pertaining to the flesh, hath found?

What blessings did really come to Abraham, the father of the faithful? What is the nature of that covenant of grace which God made with him?

2. For if Abraham were justified by works, he hath whereof to glory; but not before God.

Certainly, before God, Abraham neither gloried nor yet was justified by his works.

3. For what saith the scripture?

That is the question for us always to ask, “What saith the Scripture?”

3. Abraham believed God, and it was counted unto him for righteousness.

There is no doubt about that point, for in Genesis 15:6 we read, “He believed in the Lord; and he counted it to him for righteousness.”

4. Now to him that worketh is the reward not reckoned of grace, but of debt.

He gets what he earns, what he deserves to have, what he receives is “not reckoned of grace, but of debt.”

5-8

So then it seems that the blessings of salvation come to men through faith, and not through their own efforts,-not as the reward of merit, but as the simple gift of God’s grace.

9-12. Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: 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, which he had being yet uncircumcised.

Is this blessing entailed upon the natural seed of Abraham alone, or is it for others besides the Jews?

The historical argument is a very forcible one. The blessing was not given to Abraham as a circumcised man, but as a believing man; and hence it comes also to all of us who believe. What a mercy it is that there is, in this sense, no distinction between Jew and Gentile now! I hate that plan of reading the Scriptures in which we are told, when we lay hold of a gracious promise, “Oh, that is for the Jews.” “Then I also am a Jew, for it is given to me.” Every promise of God’s Word belongeth to all those who have the faith to grasp it. We who have faith, are all in the covenant, and are thus the children of faithful Abraham; so be not afraid, ye who are the true seed, to take every blessing that belongs to your father Abraham and to all the seed.

9,10

If you turn again to Genesis 15:6, and then to 17:10, you will find that Abraham was justified by faith before the rite of circumcision was instituted. The blessing came to him “not in circumcision, but in uncircumcision.”

11,12

The vital question is not, “How were we born?”: or “What rites and ceremonies have been practiced upon us?” but, “Do we believe in God? Have we true faith in God’s Word? Are we trusting our souls to the keeping of God’s Son?”

13, 14. For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect:

But that would also make void circumcision and the whole of the ancient covenant, seeing that the blessing was given to a man whom God had chosen before his circumcision, and before the ceremonial law had been promulgated.

The law was promulgated on mount Sinai four hundred years after the covenant of grace was made with Abraham the father of believers, and so made with all believers, for they are his true seed, and God has entered into a covenant of grace and salvation with them.

14,15

So that the law is not for justification, but for condemnation. It is the law that reveals sin, and that shows sin to be sin; so men can never become right with God by the law.

16

That is, to all believers, who are the true seed of Abraham. He is the father of the faithful, and if thou art one of the faithful, he is thy father; and the covenant which God made with Abraham and his seed was made with thee, and on thy account, if thou art indeed a believer in the Lord Jesus Christ.

Romans 4:16 How is Salvation Received?
Romans 4:16,17 The Hold-fasts of Faith

15-17. Because the law worketh wrath: for where no law is, there is no transgression. 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, (as it is written, I have made thee a father of many nations,)

Not a father of one select race of people only, but a father of all who, in any land, and speaking any language, are believers in the glorious Jehovah, who is the God of Abraham, and of Isaac, and of Jacob.

17. Before him whom he believed, even God, who quickens the dead, and calleth those things which be not as though they were.

Abraham was a believer in the God of resurrection, expecting to see Isaac raised up from the dead if he did actually offer him as a sacrifice to God. He was a believer in things that were not yet apparent to him, looking forward to them, and expecting to see them in due time; believing in them because he believed in God, who “calleth those things which be not as though they were.”

16-22

O soul, if thou art like one who is dead, if thou art devoid of all strength, and grace, and savor, if thou canst but believe in God who can quicken the dead, if thou wilt but trust thy soul in the hands of him who is able even to raise dry bones out of their graves, and make them live, thy faith shall be imputed unto thee for righteousness! Thy faith is that which shall justify thee in the sight of God, and thou shalt be “accepted in the Beloved.” Oh, what marvels faith works! This is the root-grace, all manner of good things spring from faith, but there must be faith as the root if there are to be other graces as the fruit. Do thy God the honor to believe him,-to believe that he cannot lie,-to believe that he has never promised what he is not able to perform. If thou wilt do that, it is clear that thou art one of Abraham’s seed, and the covenant made with Abraham was made with thee also.

Romans 4:19-21 Unstaggering Faith
Romans 4:20: Strong Faith

24 Romans 4:24 Jesus Our Lord - Notes

23-25

Romans 5


Romans 5:1-3. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also:

The gospel is full of “therefores”, it is above reason, but it is never against reason; it is the most reasonable thing under heaven “There-fore” — it is a matter of argument. You will have to read the previous chapters to see how this conclusion flows naturally from what he had before taught by the Holy Spirit.

Let us linger over these sentences while we read them. “Being justified by faith.” Is it so? Art thou indeed made just by faith in Jesus Christ thy Righteousness? Then thou hast peace this day and hour; peace within thine own conscience, and with thy fellow men, but what is much better thou hast peace with God. As soon as we are justified by reliance on Jesus, we cease to have any quarrel with God, and he has no quarrel with us; we are allies, we are in happy union, we have peace with God. Not shall have it by and by, but we have it now as our present glad possession, because we are justified by faith, we are now in the enjoyment of perfect peace with God through our Lord Jesus Christ. “By whom also we have access by faith into this grace wherein we stand.” Since we are at peace with God we may enter his house, his door is open to us, we have divine welcome unto his grace, and we abide in it, abide in it with certainty, and full assurance.

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This verse (5:1) deserves to be printed in letters of gold. If you can truthfully say this, if it is indeed true of you, you are the happiest people under heaven. Let us read the verse again: “Therefore being justified by faith we have peace with God through our Lord Jesus Christ:”

My friend, are these words true concerning you? Can you put your finger on this verse, and say, “this is true of me, ’Therefore being justified by faith, we have-I have-peace with God through our Lord Jesus Christ’”? We who have believed in Jesus enjoy that peace, a deep, profound calm is upon our spirit whenever we think of God. We are not afraid of him; we are not afraid to meet him even on his judgment-seat: “Being justified by faith, we have peace with God.” Have you peace with God? Are you sure that you have it? If not, mayhap you are not justified by faith, for that is the root of it: “Being justified by faith, we have peace with God through our Lord Jesus Christ.”

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Do not let us simply read these words, but let us each one say in our hearts, “That is true; I have believed in Christ, therefore I am justified in the sight of God, and therefore I have peace with God through Jesus Christ our Lord.” There is nothing in the world that is half as valuable as the two precious gems in this verse, — justification and the peace which follows it.

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Faith has such wondrous power that it makes us rejoice even in trial; it helps Christians to be glad even in the midst of sorrow.

It is a matter of present possession, and present enjoyment. Whatever tribulation there may be in the world, “we have peace with God.” Blessed be God for that glorious fact! We may not have peace with all men, though we would seek to have that; but “we have peace with God.”

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These are matters of fact; not of fanatical delusion, but of logical conclusion, for Paul begins with a “therefore.” God’s people are justified on solid grounds, on reasonable grounds, on grounds that will bear the test even of the last great judgment day. “therefore, being “ — now, at the present time, this very moment, — “ justified by faith, we have peace:” not only we hope to have it, and trust we shall have it, but we have it. “We have peace,” — not only peace of conscience, and peace with our fellow-men, but “we have peace with God through our Lord Jesus Christ.:’ Mark that; we have it. O dear people of God, do not be satisfied unless you can talk in this confident fashion: “therefore being justified by faith, we have peace with God through our Lord Jesus Christ.”

Romans 5:1: Justification by Faith
Romans 5:1: Peace by Believing
Romans 5:1: Peace: a Fact and a Feeling

5:1 We have peace with God

If you are to have peace with God, there must be war with Satan.

I hear poor souls crying, "I do believe, but I do not enjoy peace." I think I can tell you how it is. You make a mistake as to what this peace is. You say, "I am so dreadfully tempted. Sometimes I am drawn this way and some-times the other, and the devil never lets me alone." Did you ever read in the Bible that you were to have peace with the devil? Look at the text: "Being justified by faith, we have peace with God. "

1, 2. Through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

But why “therefore”? Because of the verge preceding it: “Who was delivered for our offences, and was raised again for our justification.” Christ died to atone for our sins, Christ rose again to secure our justification, “Therefore being justified by faith,” —

We have peace with God through our lord Jesus Christ;

We have peace, we know that we have, we enjoy it, it is not a thing of the future, we how peace, a deep calm like that which came to the disciples when Christ hushed the winds and waves to sleep. “We have peace with God,” his peace has entered into us, we possess it now; but it is all “through our Lord Jesus Christ.” It is all war apart from him, but all peace through him. We poor sinners, being justified by faith, have peace with God through our Lord Jesus Christ.

So we ascend this golden ladder, from faith to peace, from peace to access with God, and from this to joy by the way of hope. Happy people, who know this blessed way of climbing out of the sorrows of the present into the glory that shall be revealed!

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This is a golden staircase, justification brings peace, and peace brings access into this grace wherein we are established; and then comes the joy of hope, and that hope fixes its eye on nothing less than the glory of God. Grace is the stepping-stone to glory; and they who are justified by faith shall in due time be glorified by love.

2. By whom also —

What! is not that first verse all? Oh, no! there is more to follow. When you get a hold of one golden link of the blessed chain of grace, it pulls up another, and then another, and then another: “By whom also “ —

That is to say, we come near to God; we have the entre of the King’s palace; “we have access by faith” —

2. We have access by faith into this grace wherein we stand,

We come into this grace by Jesus Christ, and to this heavenly standing, this justified condition, through Jesus Christ who is the door.

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With firm foot and confident heart, we stand in God’s presence. Happy people!

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See what we owe to Christ, — not only justification and peace, but we have access into the grace in which we stand; for, when a man is at peace with God, then he longs to get to God, and to speak with God. Christ is the door, and Christ is the way; we come to God by Jesus Christ. This is no small privilege. Oh, you who have ever felt what it is to be shut out from God, let your heart sing as you know that you now have access by faith into this grace wherein you stand!

Well may the apostle add, “We rejoice in hope of the glory of God;” or, if there is any man who may and must rejoice, it is the man who has peace with God, and expects to dwell with God for ever, having access to God by Jesus Christ.

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We are not only at peace with God, but we are permitted to draw near to him, we have access to him, we have access to his favor, to his grace. We may come to God when we will; for he is reconciled to us, and we are reconciled to him, so we may now think of him with joy and gladness.

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Oh, what a comfort this is, to be rejoicing, especially, to be rejoicing in hope. It is better on before, there may be clouds and darkness here, but we can see the sunlight breaking yonder; “until the day break and the shadows flee away,” we will make hope to be our bright candle of the Lord. We “rejoice in the hope of the glory of God, and not only so.” When we once get into God’s house, we rise higher in it, we go up another pair of stairs. “Not only so,” though that seems to be enough, to be rejoicing in the hope of the glory of God, and to have access into his grace, and to have peace with hi