Letter of Paul to the Romans

Fr. Leander V. Barrot, OAR, SSL (2016)

The Introduction
The sender
1
Paul,
a servant of JESUS CHRIST,
called to be an apostle,
set apart for the
gospel of God,
2
which he promised beforehand through his prophets in the holy scriptures,
3
the gospel concerning his Son,
who was descended from David
according to the flesh
4
and was declared to be Son of God with power
according to the spirit of holiness by resurrection from the dead,
JESUS CHRIST OUR LORD,
5
through whom we have received grace and apostleship
to bring about the obedience of faith among all the Gentiles for the sake o f his name,
6
including yourselves who are called to belong to JESUS CHRIST,

In this letter it is a long self-introduction. Paul calls himself as a servant, an apostle, and as
somebody set apart. All these self-identification are for the service of the gospel of God (v.1).
Verses 2-3 are focused on the identification of the concept of “Gospel of God”. The gospel of
God is no other than Jesus Christ who (a) is promised though the prophets in the holy Scripture [a
Pauline affirmation of Jesus’ presence even in the OT literature], (b) is a descendant of David – as to his
earthly existence, his genealogy, forebears etc. and/but (c) is the Son of God—through Christ’s
resurrection from the dead.
After having identified the “gospel of God”, Paul comes back to his own self-identification: (a) It
is through Jesus, the Son of God—the Gospel of God” that he received apostleship and all else received
“grace” (v.5a); (b) the apostleship which Paul received from Jesus is intended for Gentiles to received
obedience of faith (u`pakoh.n pi,stewj) (c) the same apostleship is intended to bring into the full
membership into God’s people the believers in Rome; and to belong to Jesus Christ

Addressee
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To all God's beloved in Rome, who are called to be saints:

The letter is addressed to the believers in Rome addressed as “God’s beloved” and “called to be
saints.” Whatever are the implications of these two titles Paul gave to the believers in Rome, these have
to known through the letter’s content.

Greetings
Grace to you and peace from God our Father and the Lord Jesus Christ.

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 The Pauline greeting is standard. It is both theological and Christological--from God and Jesus
Christ.

Thanksgiving: Rom 1:8-15 (Text)

8
First, I thank my God through Jesus Christ a
for all of you, b
because your faith is proclaimed in all the world. c
9
For God is my witness, whom I serve with my spirit in the gospel of his Son, a1
that without ceasing I mention you always in my prayers, b1

vv. 8-9 The Thanksgiving

In a very stylistic fashion, Paul unfolds his sentiment to the Christian believers of Rome. Paul’s
sense of gratitude for the community is very evident. Paul is thanking God through Jesus Christ his Son
(a); and he is invoking the same God as his witness (a 1). He is thanking the believers in Rome not for his
own personal benefits received from God but because of them “you” (b). In b 1 Paul mentions that these
believers are always part of his prayers. He mentions that he unceasingly and continuously prays for
them. Why is Paul so gracious about the believers in Rome, this is the content of (c) – “your faith is
proclaimed in all the world.” This is the core of the reason for the thanksgiving part of the letter of Paul,
because of the faith of the believers in Rome—the addressee on this letter.
In this thanksgiving, Paul even mentions God whom he serves as his Witness. There is just much
praise on the part of Paul for the community in Rome.

vv.10-15 Visit Plans and Reasons

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asking that somehow by God's will I may now at last succeed in coming to you. a
11
For I long to see you,
that I may impart to you some spiritual gift to strengthen you, 12that is, b
that we may be mutually encouraged by each other's faith, both yours and mine.
13
I want you to know, brethren, that I have often intended to come to you a1
(but thus far have been prevented),
in order that I may reap some harvest among you as well as among the rest of the Gentiles. b1
14
I am under obligation c
both to Greeks and to barbarians,
both to the wise and to the foolish:
15
so I am eager to preach the gospel to you also who are in Rome.

This part, although categorized as part of the thanksgiving, is actually about Paul’s desire to visit
the believers in Rome of which until the time of his writing he had never visited. Thus the a and a 1
underline repetitively that unfulfilled planned visit (a) 10asking that somehow by God's will I may now at last

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succeed in coming to you. 11For I long to see you; (a1) 13I want you to know, brethren, that I have often intended to
come to you (but thus far have been prevented). The letter does not mention the reason why Paul could not
visit the believers in Rome. He simply mentioned that for the time being, he has been prevented. But
his desire for visiting the believers is clearly manifest (a 1).
The b and b1 all deal with the reasons for his long-desired plan to visit the churches of Rome (1)
[b] Paul desires to strengthen the believers by imparting with them spiritual gifts; he explained imparting
of spiritual gifts as mutual encouragement by each other’s faith. This leaves for much thinking. What
does to strengthen the believers faith means? And why is this strengthening connected with mutual
sharing? (2) [b1] Paul mentions to reap “some harvest”—what does this refer to? A collection for the
believers in Judah? Or is the letter addressed to the Jewish converts primarily and then also to the
gentile converts from whom Paul also wants to reap some harvest?
[c] is part of his intention to visit the community in Rome. It is an obligation, on the of Paul, to
preach the Gospel not only to the converts but to all people in Rome including the non believers yet:
Greeks, barbarians, wise and foolish.
The plan therefore to visit Rome is not only for the converts to Christianity [it needs to be noted
that Paul did not found the community in Rome] but to preach likewise to those who are yet not
believers. Or probably, to establish a community founded by Paul himself?

II. The Body of the Letter

The Propositio
BNT
Romans 1:16-17
16
Ouv ga.r evpaiscu,nomai to. euvagge,lion( a
du,namij ga.r qeou/ evstin b
eivj swthri,an panti. tw/| pisteu,onti( c
VIoudai,w| te prw/ton kai. {EllhniÅ d

17
dikaiosu,nh ga.r qeou/ evn auvtw/| avpokalu,ptetai b1
evk pi,stewj eivj pi,stin( c 1

kaqw.j ge,graptai\
o` de. di,kaioj evk pi,stewj zh,setaiÅ [Hab 2:4]
RSV
Romans 1:16-17
16
For I am not ashamed of the gospel a
it is the power of God b
for salvation to every one who has faith, c
to the Jew first and also to the Greek. d
17
For in it a1
the righteousness of God is revealed b1
through faith for faith; c1

as it is written,
"He who through faith is righteous shall live." [Hab 2:4]

The body of the letter begins with the main proposition of the letter. He declares that he is not
ashamed of the Gospel (v.16). Paul has already identified what he meant by the term the Gospel. In
1:2-4, Paul talked on a “Gospel concerning His Son” – no other than Jesus Christ himself as the Gospel of

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God. It is no other than Jesus Christ a descendant of David as to his earthly existence but is the Son of
God through his resurrection.
In these verses (the propositio) Paul makes two affirmations about the Gospel or about Jesus (1)
He is God’s power leading to the salvation to every one who believes or has faith [b] and (2) He is the
revelation of God’s righteousness [b1].
These are two basic concepts Paul will work out in the following chapters: Jesus Christ as the
manifestation of God’s power for the salvation of all (Jew first and also Gentiles) and Jesus Christ as a
revelation of God’s righteousness.
The object or purpose of Jesus as God’s power or (Jesus life story) is salvation of every one.
There is only one criterion for this salvation i.e. who has faith i.e. he she must be a believer [b]; its
parallel is very cryptic [b1] through faith for faith. Initially one could read this as, on the one hand, the
fidelity of Jesus Himself i.e. the faithfulness of Jesus to His heavenly Father by taking up the cross and
resurrecting on the last day; and on the other hand, the need for faith of the believer
for salvation. This assertion has to be seen in the development of the letter itself. Outline chapters 1-3
The universality of the salvation offered by the Gospel is marked by the
inclusion of [d] both Jews and Greeks. Although, there is the 1:16-17 affirmation Propositio:
of the Gospel as God’s power and
primacy of Jews, there is also the inclusion of the Greeks for as long as both haveGod’s
faith.righteousness
Where there is a difference in primacy there is no distinction is essence i.e. the
offering of salvation and righteousness.
1:18 God’s WRATH vs. ungodliness and
Paul ends this proposition with a quotation (midrash) from Habakuk, thus
giving more solemnity to his affirmations. Just like the proposition of Galatians,wickedness—by
there wicked deeds that
is yet a need to read and struggle with the whole letter so that the propositio suppress
be the truth
understood clearly. 19-20 God’s eternal power and divine nature
is known through the CREATION
21-32 3 sins of the Gentiles
3 denouncements by God
2:1 No excuse from WRATH: the Jews—the
1:18-2:8-11 – God’s wrath
judge-metaphor
Romans 1:18 -- General Theme on God’s Wrath 2-5 Explanation, chance to repentance and
wrath
For the wrath of God is revealed from heaven v.6 DEEDS-God repays
against all ungodliness and wickedness of those who by their wickedness7-10 suppress
eternal life, glory, honor and peace for
the truth. good deeds BUT WRATH, FURY for evil
deeds
God’s anger and wrath is addressed to all forms of ungodliness and
v.11 Impartiality of God
wickedness, whether Jews and Greek, there is no exemption. The wickedness is a by-
12-24 Law as basis
product of untruthfulness or the suppression of Truth. This is the object of God’s
12 sin and law: Gentiles and Jew
Wrath.
13 Righteous in God’s sight: the doers not
hears of the law
This theme on wrath is repeated in 2:5, which actually forms the inclusion.
14-16 Gentiles and Law
The additional idea is that wickedness is a consequence of not having pay heed to God
17-24 Jews and Law
decrees thus making both Jew and Greeks hard-hearted and having an impenitent
25-29 Circumcision and Law
heart 2:5 ““But by your hard and impenitent heart you are storing up wrath for
25 value of circumcision
yourself on the day of wrath, when God's righteous judgment will be revealed.”
26-27 Gentiles and Circumcision
28-29 Jews and circumcision (real identity)

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Diatribe:
3:1 What advantage of a Jew and
circumcision?
The Inclusio:

NRS
Romans 1:18
For the wrath of God is revealed from heaven
against all ungodliness and wickedness of those who by their wickedness
suppress the truth.
NRS
Romans 2:8-9
8
while for those who are self-seeking and who
obey not the truth but wickedness,
there will be wrath and fury.
9
There will be anguish and distress
for everyone who does evil,
the Jew first and also the Greek

This inclusio manifest the main theme of this section namely: God’s wrath on humanity’s
sinfulness—both Gentiles and Jews. The relation of these verses reveals that there is a leveling between
Gentiles and Jews. All have sinned. From this universality of sin salvation has to come from somewhere
else.

Wrath Against the Gentiles

General Statement on the Sin of Gentiles (v.18)

19
For what can be known about God a
is plain to them, b
because God has shown it to them. c
20
Ever since the creation of the world d
his eternal power and divine nature, invisible though they are, c1
have been understood and seen through the things he has made. b1
1
So they are without excuse; a

The affirmation of Paul in these verse is that God himself can be known. How can God be
known? (c and c1) talk about what God has show i.e. his eternal power and divine nature; in v.32 Paul
also affirms that even God’s decrees are he also has shown. How can these be perceived or
understood? B1 Paul affirms these characteristics of God have been seen through the things He has
created i.e. through creation through nature and natural process. This statement affirms that indeed
there were people who understood the character of God and his decrees even prior to the coming of His
son. This is the affirmation of (c) i.e. ever since the creation of the world. From the simple use of
understanding and perception God’s nature commands and power can already be known.
In this section it is quite clear that Paul refers to the gentiles for he never mentions of Torah,
Law, prophets, who speak of Yahweh. By simple natural mind God can been understood and seen.

Sins of the Gentiles

Paul mentions of three (3) sins of the Gentiles despite their natural understanding of God
through His creation, (1) v. 21b “they did not honor him as God of give thanks to Him, (2) v.23 “exchange
the glory of the immortal God for images, (3) v.32 – perform evil and applauds others who do the same
evil.

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 First Sin— (v.21-22)
21
for though they knew God,
they did not honor him as God or give thanks to him,
18
but they became futile in their thinking,
and their senseless minds were darkened.
22
Claiming to be wise, they became fools;

Despite the knowledge of God, Paul indicts the Gentiles for having not honored and gave
thanks to God. These sins of the gentiles led to their “futile in their thinking,” “darkened and
senseless mind” and arrogant fools “claiming to be wise… fools.” These are very interesting
consequence on the lack of recognition of God. The first effect is their self-understanding and
their consequences that flow from the lack of knowledge of God.

Second Sin—(v.23)
23
and they exchanged the glory of the immortal God for images
resembling a mortal human being or birds or four-footed animals or reptiles.

The consequence of not recognizing the real and true God behind nature i.e. substitution
nature for a god i.e. idolatry, “exchanged the glory of the immortal God for images.” This
substitution is a natural consequence. It is very interesting to note that the sin of idolatry is a sin
of substituting—the true God for the not true one; for making nature as God not as one that
reveals the true God.

Third Sin—(v.32)
32
They know God's decree,
that those who practice such things
deserve to die—
yet they not only do them
but even applaud others who practice them.

The third sin of Gentiles is that despite knowledge not only of the decrees of God but also
the punishment that comes with disobedience; they not only disobey the decrees but encourage
and applause others to practice sinful acts.
One realizes the interconnectedness of the three sins that come with the non recognition
of God perceived even through creation i.e. disregard for God leads to substitution i.e. idolatry
and practice of the wrong deeds and even the enticing others to practice the wrong.

“God gave them up”

Because of the non recognition, non honoring and thanking Him, Paul mentions three
consequences. These consequences are in the language and phrase “God gave them up”

Lust of hears to impurity—v.24-25

24
Therefore God gave them up

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 in the lusts of their hearts
to impurity,
to the degrading of their bodies among themselves,
25
because they exchanged the truth about God
for a lie and worshiped and served the creature
rather than the Creator, who is blessed forever! Amen.

Verse 25 offers the reason for the first consequent sin i.e. lust in hearts, impurity and
degrading of their own bodies. These are the consequences of substitution truth for a lie that is
non recognition of God and the worship and serving of creatures as God.

Degrading Passions—vv.26-27
26
For this reason God gave them up
to degrading passions. (b)
Their women exchanged natural intercourse for unnatural,
27
and in the same way also the men, giving up natural intercourse with women,
were consumed with passion for one another.
Men committed shameless acts with men and
received in their own persons the due penalty for their error.

Degrading passions in these verses are explained by Paul as substation of natural

intercourse with the unnatural one--man and man on the one hand and woman and woman.
Interesting to note is that Paul considers the act as “shameless” one and there is a due penalty in
“their own persons” for such erroneous deed done.

Debase minds—vv.28-31
28
And since they did not see fit to acknowledge God,
God gave them up
to a debased mind and to things that should not be done.
29
They were filled with every kind of wickedness, evil, covetousness, malice.
Full of envy, murder, strife, deceit, craftiness, they are gossips,
30
slanderers, God-haters, insolent, haughty, boastful,
inventors of evil, rebellious toward parents,
31
foolish, faithless, heartless, ruthless.

Debase mind seems to be root of the list of sins that come with the non recognition of
God as real God. Verses 29-31 are list of sins to which pagans have resorted to. It must be
noted that v.32 is to be read from the listing of sins that are enumerated from vv.26-31. These
are all the sins that pagans not only practice but also encourage and applaud others who do the
same.
The last sentence of 2:18 has to be read and understood until this point—“so they are
without excuse!” Indeed, there is no excuse.

Jews Sinfulness (2:1-8)

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 1
Therefore you have no excuse,
whoever you are,
when you judge others;
for in passing judgment on another
you condemn yourself,
because you, the judge,
are doing the very same things.
2
You say,
"We know that God's judgment on those who do such things is in accordance with truth."
3
Do you imagine, whoever you are,
that when you judge those who do such things
and yet do them yourself,
you will escape the judgment of God?

4
Or do you despise the riches of his kindness and forbearance and patience?
Do you not realize that God's kindness is meant to lead you to repentance?
5
But by your hard and impenitent heart you are storing up wrath for yourself
on the day of wrath, when God's righteous judgment will be revealed.

No Excuse from the Same Wrath (2:1)

The repetition of the concept “no excuse” signifies the similarity of the state and
condition of those referred to in the previous section as in this section. V.5 determines that the
non-excuse is from the same wrath.
But what is the crime that merits wrath in this section? The metaphor used by Paul is the
image of a judge—who passed judgment on another condemning the other for the sins, but the
same judge is doing the very same sins he is rendering a punishment. Paul states, in this case—
the judge is condemning himself. His verdict is actually a verdict for himself also. Because he
shares the same misdeed.

Verses 2-3, continues the metaphor of the judge. As a judge he is knowledgeable of the
laws. However, in this section there is now a mention of knowledge of God’s judgments.
Definitely there is now an allusion to the Jews, who have that privileged position of being people
of God and a people of the torah. In this section therefore, the imagery of the judge refers to the
believers of the Torah and Law i.e. the Jews. This is mindset and the words of the interlocutors
in the midrash genre used by Paul, ’”we know that God’s judgment on those who do such tings is
in accordance with truth.”
Indeed the Jews knew the mind of God, they knew the Law, they knew the punishment
that come with the disobedience but, they are doing the same things with those of the pagan
people. For Paul, there is no privilege position but non-escape of the judgment of God (v.3).
In v.4, Paul talks about the kindness, forbearance and patience of God. However, he
mentions that these characteristics of God are opportunities for all, both Jews and Greeks, to
desire and opt for repentance. However, because of “hard and impenitent heart”—the
forbearance and patience of God which not again responded to only lead to the accumulation of
sins or storing of sins leading to the wrath. When this wrath would be? Paul simple mentions—
the revelation of “God’s righteous judgment.” There is no specific time set.

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Righteous Judgment of God: According to each one’s deeds (vv.6-10)
6
For he will repay according to each one's deeds:

7
to those who by patiently doing good a
seek for glory and honor and immortality, b
he will give eternal life; c

8
while for those who are self-seeking and a1
who obey not the truth but wickedness, b1
there will be wrath and fury. c1
9
There will be anguish and distress c1
for everyone who does evil, b1
1
the Jew first and also the Greek, a

10
but glory and honor and peace c
for everyone who does good, b
the Jew first and also the Greek. a

This is a very interesting section. Both for the Greeks and the Jew, there was an escape
from wrath. The sections a-c and a1-a1-c1 reveal this possibility. Those who patiently do good
seeking honor and immortality it would not matter weather he is a Jew or a Gentile after all in
both worlds God is known the former by revelation the latter by natural means. The rewards of
eternal life, glory and honor and peace are achievable. This reward can be achieved on the basis
of one’s behavior, lifestyle or, in the words of Paul “according to one’s deeds” (vv. 7 & 10).
On the same basis of actions and behavior wrath, fury, anguish and distress will be the
punishment if ones behavior is about: self-seeking, disobedience to truth, wicked actions, doing
evil both Jews and Greeks. Interesting is that first for Jews then also with Greeks.
This is a very interesting section, because for most readings in the letter of Paul to the
Romans is the negation of the need for good works – only faith to gain eternal life. But in this
section, it is the opposite; but still, it is God who gives eternal life.
Read in relation to v.5 i.e. on that day of wrath i.e. the revelation of God’s righteous
judgment—there would have been the possibility of achieving eternal life both of the Jews and
gentile. A possibility of achieving eternal life would be—on the basis of one’s deeds.

The Diatribe: address to an imaginary interlocutor

As one reads this section one gets the impression that Paul is talking to a particular person.
Here Paul uses the diatribe. He talks to an imaginary interlocutor. The imaginary person actually
represents the mentally of people Paul wants to address in this letter. And the represented personality
here seems to be the Jewish people.
For Paul, they too are not exempted from the wrath of God for they too are guilty. They,
having the torah, the commandments and being a people of Yahweh themselves, however, have used
such knowledge for judging the sinfulness of others; and not only that but themselves perform the same

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sins. Thus, they have heaped upon themselves the same wrath and condemnation. Rightly so this
section ends with the impartiality of God (2:11) For God shows no partiality.
Until this section therefore, nobody stands righteous before God. The Gentiles are guilty of not
knowing God even if God could have been made known to them; the Jews likewise fall short of their
knowledge of God. They used their knowledge are barometers for ethical conducts for other people but
they themselves we as guilty as the Gentiles since they manifest in their lives the same guilt and
sinfulness.

2:12-28 Law and Circumcision their Value

In this section, Paul turns to two main components of Jewish religiosity—the law and
circumcision. In 2:12-16 Paul affirms that Gentiles too know the law—these are written in their hearts
and conscience (2:15). Not many though among the Gentiles recognize this, yet their conscience can
bear witness to the law’s presence in them. However, for the Jews this is a given reality—they not only
know the law they have the law. And for this more advantage position of having and knowing the law,
Jews have special mission: they are a guide to the blind (2:19), a corrector of the foolish, a teacher of
children (2:20).
However, for Paul it is not a simple question of having the law or even just knowing the law.
What is most important is the doing of the law, the practicing. LIVING out the demands of the law is the
thin line separating those who can be justified:

RSV Romans 2:12-13

12
All who have sinned without the law will also perish without the law,
and all who have sinned under the law will be judged by the law.
13
For it is not the hearers of the law who are righteous before God,
but the doers of the law who will be justified.

Paul in 2:17-24 precisely points out where the Jews fail despite having the greatest advantage
of having and knowing the law—they failed to live them out. Instead they precisely do what were
prohibited by law. In this sense therefore, having and knowing the law do not make any difference as to
justification is concerned. Infact, it has even ended up as a blasphemy of God among the Gentiles (cf.
v.24)

Likewise of circumcision (vv.25-27), its value is not in skin operation only. Its greatest value lies
if one lives out precisely the sign to which circumcision signified i.e. to live the demands of a covenanted
people i.e. to live out the precepts of the law (2:25 Circumcision indeed is of value if you obey the law; but if
you break the law, your circumcision becomes uncircumcision ). Thus for Paul the real Jew (or even the real
believer, he describes in 2:28:

RSV
Romans 2:28-29
28
For he is not a real Jew who is one outwardly,
nor is true circumcision something external and physical.
29
He is a Jew who 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.

The relation to previous chapter and verses.

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 The doing of the precepts of the law was a failure for both the Jews and the Gentiles. This
seems to be the argument of Paul. In chapter 1, Paul mentions, God’s wrath was upon both the Jews
and the Gentiles precisely because humanity (gentile and Jews) did not live out the demands of the law
and the torah.

3:1-19 The Advantage of the Jews?

RSV
Romans 3:1-2
1
Then what advantage has the Jew?
Or what is the value of circumcision? 2
Much in every way.
To begin with, the Jews are entrusted with the oracles of God.

RSV
Romans 3:9
What then? Are we Jews any better off?
No, not at all; for I have already charged that all men,
both Jews and Greeks, are under the power of sin,

The question of Paul is quite important. To be a Jew was a great advantage so to speak in terms
of salvation. They have Yahweh as God, to them was given the Torah which was the guide to
justification and also the conceived as where the mind of God lies; the circumcision, which was the
external sign of being God’s people, although a painful skin operation, was an external manifestation of
being a part or a member of God’s family. However, in the preceding chapter and verses, in the
argument of Paul, such advantages only complicated their standing before their God protector. The law
has only lead to their heightened consciousness of their sinfulness. Their disregard of the law served to
show their disregard for the giver of the law and their disobedience to him. Thus circumcision looses its
meaning and significance. Thus Paul this time deals with Jewish religious identity. Is there no
significance to being a Jew? Does neglect for the law and for the demands of circumcision negate their
natural advantages of being Jews? Paul declares it not to be so. The reality that God has chosen this
nationality is an advantage itself. The fact that God decided to enter humanity through Jewish thought,
identity and culture is a great advantage for such people. However, Paul makes the rightful balance.
Such ontological advantage does not in reality makes oneself better of than the others when it comes to
the theme on standing righteous before God. A sinning Jew is no better than a gentile sinner. These
cultural and religious advantages are obliterated “All are under the power of sin” (3:9).
To prove this sinfulness of humanity, Paul quotes from various scriptural sources. (cf. 3:11-18).

3:3-8 – All that if left is A Righteous God.

RSV
Romans 3:3-8
3
What if some were unfaithful?
Does their faithlessness nullify the faithfulness of God?
4
By no means!
Let God be true though every man be false, as it is written,
"That thou mayest be justified in thy words, and prevail when thou art judged." [Ps 50]
5
But if our wickedness serves to show the justice of God, what shall we say?
That God is unjust to inflict wrath on us? (I speak in a human way.)
6
By no means!
For then how could God judge the world?

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 7
But if through my falsehood God's truthfulness abounds to his glory,
why am I still being condemned as a sinner?
8
And why not do evil that good may come?
-- as some people slanderously charge us with saying.
Their condemnation is just.

The Literary Style:

Here Paul uses a diabtribe again, but this time the second sub form—“objection to a false
conclusion”. Speaking in behalf of his imaginary interlocutor, Paul anticipates possible false conclusions
and answers the by himself. These false conclusions are the following: [a] (v.3) faithlessness of
Humanity, will God become faithfulness too? Paul retorts a with a negative answer: God remains to be
a faithful God. And quotes Ps 50; [b] Why the wrath of God if our faithlessness only serve to show God’s
faithfulness? Why the need to punish humanity? Paul answers back—God’s justice; [c] (v.8) Why not
then continue sinning so that God’s grace abound all the more; Paul develops this theme in chapter 6.
Behind this diatribe, what comes out is a Righteous God. While all humanity is under sin and
under the power of sin, God remains to be righteous and there will be no change in God’s identity. Thus
precisely for his being righteous God will re-write the history of Salvation. The promise he once made to
Abraham i.e. salvation, will be made a new by a God who made the promise and is ready to fulfill it. He
will this time make the necessary move to redeem humanity from the power of sin. God will make the
move to re-claim his kingship and dominion over his people and this includes the gentiles. Rightly so in
3:21-26 Paul re-affirms his proposition:

Law and Sin:

19
Now we know that whatever the law says, it speaks to those who are under the law,
so that every mouth may be silenced,
and the whole world may be held accountable to God.
20
For "no human being will be justified in his sight" by deeds prescribed by the law,
for through the law comes the knowledge of sin.

These verse are a very important transition statement before 3:31ff i.e. the restatement of the
propositio of the letter.
It is not that Paul negates the role of the law. He simply underscore that the good intention of
the law, was not achieved not because of the law, but precisely because of the failure of humanity to
fulfill them. In the end, what the law performed was “knowledge of sin.” Because of the nature of the
law, determining what is right from wrong, and because humanity was more for the latter—law
heightened the “knowledge of Sin.” Not that law was the cause of sin. Thus, salvation, freedom from
sin, and to become once more righteousness before God, to become worthy Sons and Daughter of God,
cannot come from knowledge of the law, or from law itself.
This statement becomes the prerequisite for the introduction and re-statement of Paul’s main
proposition—3:21-25.

3:21-26 Propositio re-stated

RSV
Romans 3:21-26

21
But now, apart from law,

15
 the righteousness of God has been disclosed,
and is attested by the law and the prophets,

22
the righteousness of God a
through faith in Jesus Christ b
for all who believe. c
For there is no distinction, d

23
since all have sinned e

and fall short of the glory of God; e1

24
they are now justified d1

by his grace as a gift, c1

through the redemption that is in Christ Jesus, 25whom b 1

God put forward as a sacrifice of atonement by his blood, a1

effective through faith.

He did this to show his righteousness,

because in his divine forbearance
he had passed over the sins previously committed;
26
it was to prove at the present time that
he himself is righteous and that
he justifies the one who has faith in Jesus

27
Then what becomes of boasting?
It is excluded. By what law? By that of works? No, but by the law of faith.
28
For we hold that a person is justified by faith apart from works prescribed by the law.
29
Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also,
30
since God is one; and he will justify the circumcised on the ground of faith
and the uncircumcised through that same faith.
31
Do we then overthrow the law by this faith?
By no means! On the contrary, we uphold the law.

The righteousness of God through the faith of Christ (vv.21-26)

In the previous section what has become clear was the sinfulness of the whole humanity. Jews,
the people of God were no exemption. The law and circumcision objectively were for good, but they
served to show only the failures and sinfulness of humanity even the Jews themselves. So they could
not become the means through which salvation and justification could be achieved. If all have failed,
how will justification or the salvation of the righteousness of humanity be achieved? For Paul, there is
only one source and venue from which salvation of justification of humanity is to begin—the
RIGHTEOUSNESS OF GOD. This is the basic affirmation of vv. 21 and 22 GOD’S RIGHTEOUSNESS which is
made manifest in the fidelity of Jesus Christ (dia. Pi,stew|j vIhsou/ Cristou/).

16
 Paul also underlies the rootedness of God’s faithfulness i.e. Christ saving death on the cross and
resurrection in the OT. Thus, Paul states that, Christ himself has been witnessed to by the law and the
Prophets (v.21).

The righteousness of God as Gift (vv.23-25)

Before God, there is no more distinction. Most probably Paul refers to Jewish division of
humanity between Greek and Jews; or also Greeks separation from Jews (specially in the letter’s
context). All, and there is no exemption, are sinners before God (v.23). Thus, if there is no distinction
as to sin then there eventually will be no distinction as to redemption and salvation either. The
redemption that will be offered by a Righteous God, through the cross of Christ (v.25) will be a gift – a
grace (v.23). However, such free gift of grace – the redemption or salvation offered by a righteous God
to the unrighteous humanity, sinful humanity—must be received by faith (v.25)

God’s Righteousness as forgiveness of former sins (vv.25b – 26)

God’s righteousness, which is basically manifest in Christ passion death and resurrection, is
synonymous to divine forbearance God’s patience, God’s mercy. In the language of the previous
section, this would be equivalent to the suspension of the “divine” wrath from falling both to Jews and
Gentiles alike. The death of Jesus and his resurrection suspend the happening of the “divine wrath”.
This is God’s righteousness. However, it still remains repeated—this will happen to those who has faith
in Jesus Christ—the human response.

Boasting excluded (vv.27-31)

In the new economy of salvation, humanity has nothing to boast before God. His faithfulness of
to the law, his circumcision cannot bail humanity out from his sinfulness. Only Christ’s death and
resurrection will and humanity’s faith in Jesus Christ. So what is the place of Boasting? --- nothing!
However, Paul clarifies himself—law is not totally useless; faith does not overthrow law. There
is still value to the law (v.31) what is this? One has yet to discover it.

All these themes about the righteousness of God will be discussed further and developed by
Paul in the succeeding chapters.

Chapter 4

Righteousness of God as Forgiveness (4:6-8)

6
So also David speaks of the blessedness
of those to whom God reckons righteousness apart from works:
7
"Blessed are those whose iniquities are forgiven, [ps. 31:1]
and whose sins are covered;
8
blessed is the one against whom the Lord will not reckon sin."

In these verses Paul, demonstrates what he meant with God reckoning someone to be
righteousness. Paul quotes Ps 31: 1 (2). Plainly, Paul meant: forgiving of iniquities; the covering of sins
and non reckoning of sinfulness. And he to whom this righteousness of God is manifest is BLESSED. This
is the manifestation of God’s righteousness.

17
God’s forgiveness (righteousness) to all (vv.9-12)

9
Is this blessedness, then, pronounced only on the circumcised,
or also on the uncircumcised?

We say, "Faith was reckoned to Abraham as righteousness."

10
How then was it reckon to him?
Was it before or after he had been circumcised?
It was not after, but before he was circumcised.
11
He received the sign of circumcision as a seal of the righteousness that he had by faith
while he was still uncircumcised.
The purpose was to make him the ancestor of all who believe without being circumcised
and who thus have righteousness reckoned to them,
12
and likewise the ancestor of the circumcised who are not only circumcised
but who also follow the example of the faith that our ancestor Abraham had
before he was circumcised.

This blessedness i.e. forgiveness of sinfulness is given not only to the circumcised but also to the
uncircumcised—both to Jews and Gentiles and there will be no distinction. This gift of forgives is a grace
for all. Paul sees in the person and story of Abraham, the father of faith among the Jews, precisely this
blessedness as not an exclusive gift for the circumcised. The circumcision was a sign or “a seal of the
righteousness that e had by faith while he was till uncircumcised.” Prior to Abraham’s circumcision was
God’s declaration of his righteousness. This makes Paul concludes that Abraham is an ancestor of both
the circumcised and the uncircumcised if both have the same faith he had prior to his circumcision.
Circumcision was a simple external manifestation of his being made righteous by God. The priority of
the faith of Abraham includes even the uncircumcised if they just have such faith of Abraham.

Abraham’s faith: A Model faith (4:18-22)

18
Hoping against hope, he believed that he would become
"the father of many nations," [Gen 17:5]
according to what was said,
"So numerous shall your descendants be." [Gen 15:5]
19
He did not weaken in faith when he considered his own body,
which was already as good as dead (for he was about a hundred years old),
or when he considered the barrenness of Sarah's womb.
20
No distrust made him waver concerning the promise of God,
but he grew strong in his faith as he gave glory to God,
21
being fully convinced that God was able to do what he had promised.
22
Therefore his faith "was reckoned to him as righteousness."

Abraham’s faith is made manifest by Paul through the use of contrast. In v. 18, he quotes from
Genesis God’s promises to Abraham i.e. he will be a father of many nations (Gen 17:5) and he will have
numerous descendants (Gen 15:5) and contrasts these with the present reality of Abraham (v.19) his
body was as good as dead and Sarah is barrenness. How can the promises of God to Abraham be
fulfilled when all human factors for generating even a single child were not in place? Abraham and
Sarah were humanly speaking beyond child bearing age.
But this is precisely where the faith of Abraham comes to focus “faith against faith” (v.18); He
did not weaken in faith (v. 19); no distrust made him waver… he became strong in his faith (v.20)… God

18
who made the promise will surely fulfill that which he said. God makes no jokes as to promises; no
broken vows for God. Even when all human signs for fulfillment fail; God will not fail to do his part, to
deliver his promise. This was Abraham’s faith … this is the kind of faith need both by the circumcised
and the uncircumcised – the Abrahamic faith.
The God whom Abraham believed in is the one “who gives life to the dead and call into
existence the things that do not exist” (v.17). This incredible God was Abraham’s object of faith.

A word on 4:1-5 On Abraham

1
What then are we to say was gained by Abraham,
our ancestor according to the flesh?
2
For if Abraham was justified (made righteous) by works,
[then] he has something to boast about, (sure) but not before God. (Why)
3
For what does the scripture say?
"Abraham believed God, and it was reckoned to him as righteousness." [Gen 15:6]

(Explanation of v.2)
4
Now to one who works,
wages are not reckoned as a gift but as something due.
5
But to one who without works trusts him who justifies the ungodly,
his faith is reckoned as
righteousness.

The nature of the Conditional statement of v.2

Conditional statement of v.2 is very interesting. It is a first class condition namely; the protasis
or the if-clause is supposed to be assumed true for the sake of argument. The sense of the conditional
statement is as follows: Let us assume for argument’s sake to be true that Abraham was made
righteous (i.e. his sins were remitted, not reckoned to him, they were forgiven) by works (by his own
effort through diligence to the law or circumcision and other rituals); if this is so and true, then, he has
something to boast about. With this statement the expected answer of the imaginary interlocutor is
“Yes” surely. He can boast of something, he achieved through personal effort.
However, Paul continues and say, But he cannot boast before God. This added statement leads
the interlocutor to a further questioning and for an explanation. He is supposed to ask “Why?”; Paul
answers with a quotation from Gen 15:6 because “Abraham believed God, and it was reckoned to him as
righteousness”.
The whole as chapter 4 was an explanation of Righteousness and the faith of Abraham; vv.4-5
then explains why Abraham cannot boast.

Why Abraham cannot boast (vv.4-5)

Paul uses analogical language. He parallels righteousness or forgiveness with wage. Wage is not
a gift it is what one is due of because of his effort or service. However, righteousness is not a wage.
Man cannot achieve it as something due him. It is a gift and it is only achieved through trust and faith in
the giver. For this Abraham cannot boast of when it comes to his being forgiven of sins. And this is true

19
to us too the descendants of Abraham of faith. Our Righteousness is a free gift of God though Jesus
Christ.

What therefore Abraham gained (4:1)

What therefore Abraham gained? -- through faith --- forgiveness both for him and for all
circumcise and not for as long as all will have the same faith that of Abraham.

Chapter 5

Christ a revelation of God’s righteousness or justification (5:1-21)

The whole of chapter 5 may be taken as Paul’s explanation of the fidelity of Jesus Christ or the
faith of Jesus or the obedience of Jesus. This whole chapter is the exposition of 3:22 -- the
righteousness of God is made manifest through his Sons death and resurrection, Christ’s faith or fidelity.

Christ died for us at the proper time (5:5-11)

6
For while we were still weak, at the right time Christ died for the ungodly.
7
Indeed, rarely will anyone die for a righteous person—
though perhaps for a good person someone might actually dare to die.
8
But God proves his love for us in that while we still were sinners Christ died for us.
9
Much more surely then, now that we have been justified by his blood,
will we be saved through him from the wrath of God.
10
For if while we were enemies,
we were reconciled to God through the death of his Son,
much more surely, having been reconciled, will we be saved by his life.
11
But more than that, we even boast in God through our Lord Jesus Christ,
through whom we have now received reconciliation.

It is beyond doubt that Paul in this section talks about the fidelity of Jesus Christ. He deals with
the faithfulness of Christ which lead Jesus to the obedience on the cross.
This self-offering of our savior was on the appropriate time and circumstance. It was done on
that particular state of humanity’s life of being separated from God: (v.6) we were still weak…; (v.8) we
still were sinners. We were not his friends, we were neither righteous nor good person. Not deserving
of life sacrifice. However, God prove his love and fidelity by sending his son precisely on this despicable
situation. Christ died for us on the appropriate time.
With the sacrificial death of Jesus Christ, we now are reconciled to God (v.10) and if there is
something we are to boast of, it is no other than, having received reconciliation with God through Jesus
Christ (v.11).
This reconciliation with God is tantamount to our being justified through the blood of Christ,
saved from the wrath of God which had been prepared for our sinfulness. (v.9). We are saved by his life
(v.10).

20
The Free gift of Christ’s Death (vv. 12-19)

12
Therefore, just as sin came into the world through one man,
and death came through sin, and so death spread to all because all have sinned—
13
sin was indeed in the world before the law,
but sin is not reckoned when there is no law.
14
Yet death exercised dominion from Adam to Moses,
even over those whose sins were not like the transgression of Adam,
who is a type of the one who was to come.
15
But the free gift is not like the trespass.
For if the many died through the one man's trespass,
much more surely have the grace of God and the free gift in the grace
of the one man, Jesus Christ, abounded for the many.
16
And the free gift is not like the effect of the one man's sin.
For the judgment following one trespass brought condemnation,
but the free gift following many trespasses brings justification.
17
If, because of the one man's trespass, death exercised dominion through that one,
much more surely will those who receive the abundance of grace
and the free gift of righteousness exercise dominion in life through
the one man, Jesus Christ.
18
Therefore just as one man's trespass led to condemnation for all,
so one man's act of righteousness leads to justification and life for all.
19
For just as by the one man's disobedience the many were made sinners,
so by the one man's obedience the many will be made righteous.

Paul uses contrast so us to make his audience understand clearly the effects of this self
sacrificing love of Jesus Christ. If one Is to be direct to the point, Paul identifies the significant effect of
Christ’s death as justification or human made righteous before God and life for all (v.18).
However, Paul made the contrast between the first Adam which brought sin and death and the
new Adam or Christ which lead us to forgiveness of sin, reconciliation with God and most specially new
life in Christ.

All these means “Peace with God” (5:1)

1
Therefore, since we are justified by faith,
we have peace with God through our Lord Jesus Christ,
2
through whom we have obtained access to this grace in which we stand;
and we boast in our hope of sharing the glory of God.
3
And not only that, but we also boast in our sufferings,
knowing that suffering produces endurance,
4
and endurance produces character, and character produces hope,
5
and hope does not disappoint us, because God's love has been poured into our hearts
through the Holy Spirit that has been given to us.

21
 What do all these sum up to? Our justification means that humanity have peace with God. This
is achieved not by human intervention but precisely through his son. And if humanity has to boast it is
no other than being justified by the death of God’s only son Jesus Christ. Even with the consequent
suffering that comes with this faith one can still boast of with God, because God’s love is poured out into
the hearts of every one through the Holy Spirit. (v.5)

Chapter 6

Chapter 5 ends with humanity made righteous before God through the fidelity of Jesus Christ i.e.
through Christ’s passion death and resurrection. Humanity though his sinfulness only deserved the
wrath of God. However, because of Christ Humanity now is at peace with God (5:1). This time the only
valid boasting of humanity is being given that free gift of sharing in the glory of God through sheer gif of
grace brought about by Christ’s fidelity. On Christ’s account and because God is a faithful one, humanity
is justified before God himself.

In the succeeding chapter (6), Paul deals with the issue of succeeding sins after the initial gift of
justification or forgiveness. Paul poses a challenge: There is no sense of living in sin becaue we already
have died to sin. One needs to take not of his play of words. How can we go on living in sin since we
already have died to it. Thus, there is no need to continue in sin or committing sins.
1
What then are we to say?
Should we continue in sin in order that grace may abound?
2
By no means!
How can we who died to sin go on living in it?

The rest of chapter 6 will be an exposition of Paul’s stand that there is no sense in living in sin
because humanity has died to sins. How did this happen?

Baptism: A burial with Christ (vv.3-4); freedom from sin (vv.6-7)

3
Do you not know that all of us who have been a
baptized into Christ Jesus b
were baptized into his death? c
4
Therefore we have been a1
buried with him by b1
baptism into death, c1

The parallelism in these verses is clear: (a and a 1) deal with the audience of Paul i.e. those
baptism believers; (b and b1) deal with their baptism. It is very much interesting to note how Paul
pictures the baptism of Christians. On the one hand it is a baptism into Christ (b) which actually, for
Paul, meant a participation in the burial of Christ (b 1). Just as Christ then was laid to rest in the tomb
after his death so Christian, through baptism, participates or is buried with Christ and lies with him in the
tomb. The baptism of Christian believers is a baptism into Christ’s death (c and c 1).

22
 But what precisely is laid to rest? What is really buried with Christ in the tomb when a Christian
receives baptism? Paul, using the language of crucifixion deals with what dies with Christ during
baptism of Christians:
6
We know that our old self was crucified with him
so that the body of sin might be destroyed,
and we might no longer be enslaved to sin.
7
For whoever has died is freed from sin.

The old self or the body of sin, through the baptism of Christian, is destroyed. It is sinfulness
therefore that is dealt with a deathly blow though the crucifixion and burial of Christ. This deathly blow
to sin is realized with a Christian’s reception of the sacrament of baptism. The free gift of reconciliation,
justification and being made righteous before God is made effective in the believer. Because of the
reception of baptism, the Christian is no longer “enslaved to sin” (v.7) rather is freed from sin”. It is
rightly then that Paul challenges Christians, why continue living in sin if one is dead to sin or is free from
the clutches on sin?

Baptism: to Resurrect with Christ (4b-5); Alive with God in Christ (vv.8-11)

so that, just as Christ was raised from the dead by the glory of the Father,
so we too might walk in newness of life.
5
For if we have been united with him in a death like his,
we will certainly be united with him in a resurrection like his.

The same baptism is not only a sharing or participation in the crucifixion and burial of Christ; it
too is a participation in the resurrection of Christ. So just as Christ was raised from death by the glory of
the Father; so too Christians, in their baptism share in the same rising from the dead. This time Paul
underlines the newness of life that is supposed to be the new vision of the baptized Christian: it is the
“walking in the newness of life.” The old life of sin is a story of the past; a new lease on life, a life of
justification, a life of reconciliation with God, a life of forgiveness of being at peace with Christ and God.
All these comprise the newness of life of a baptized believer. This is the Christians sharing in the
resurrection of Christ. Rightly the Paul insists, why continue living in sin when one is free from it?

Dead to sin, then alive in God through Christ (vv.8-11)

if we have died with Christ, A

we believe that we will also live with him. B
9
We know that Christ, being raised from the dead, a
will never die again; b
death no longer has dominion over him. c
10
The death he died, he died to sin, once for all; b1
but the life he lives, he lives to God. a1
11
So you also must consider yourselves dead to sin A1
and alive to God in Christ Jesus. B1

This is a very well structured argument and very much persuasive. The thesis could be said in
two pole:

23
 (a) Christ died once and for all and we to must consider our selves dead to sin (A and A 1.) This
could be very well seen in vv.9-10 most particularly (b, c and b 1)—Christ will never die again
(b), death no longer has dominion over him (c) the death he died, he died once and for all
(b1). This is the kind of death we too participate in (A); therefore, participating in such kind
of death ought to mean to consider ourselves dead to sin (A 1).
(b) Christ’s resurrection means for the baptized to live with or be alive with God in Christ Jesus
(B and B1). This thesis is explained by Paul in vv.9-10 particularly a and a 1). His resurrection
from the dead (a) means having a life with God (a 1). Therefore the Christians who resurrect
with Christ in baptism shares that same life of Christ – being – alive to God in Christ Jesus
(B).
Again, it is no wonder for the Pauline challenge: If we have died to sin why continue living in
sin?
How not to continue living in sin (vv.12-14)
12
Therefore, do not let sin exercise dominion in your mortal bodies,
to make you obey their passions.
13
No longer present your members to sin as instruments of wickedness,
but present yourselves to God as those who have been brought from death to life,
and present your members to God as instruments of righteousness.
14
For sin will have no dominion over you,
since you are not under law but under grace.

In these verses, Paul gives some tips on how not to continue living in sin but to become truly
alive in God through Christ Jesus. Verses 12-13 a are phrased in the negative: do not let sin exercise
dominion in your mortal bodies and do not make your human flesh an instrument for wickedness; And
positively—present your selves to God and make your bodies as instruments of righteousness (v.13 b).

How not to continue living in sin II (6:15-23)

Paul continues his exhorting his readers not to continue living in sin. This time Paul deals with
ones won decision. It all depends on which master a believer is to serve: either sin, which leads to
death or obedient slaves –to God—which leads to eternal life or sanctification.

15
What then? Should we sin because we are not under law but under grace?
By no means!
16
Do you not know that if you present yourselves to anyone as obedient slaves,
you are slaves of the one whom you obey,
either of sin, which leads to death,
or of obedience, which leads to righteousness?

In this introductory remark, Paul draws the line. It is either humanity once again be a slave of
sin leading ot death or to become obedient to God, in Christ Jesus which will lead to righteousness,
justification, reconciliation, freedom from sin and the grace of eternal life. The rest of the verses is an
explanation of this decision making. The believer ought to decide for the second i.e. obedience to God
in Christ so that eternal life, righteousness and reconciliation with God be truly achieved.
17
But thanks be to God that you, having once been slaves of sin,
have become obedient from the heart to the form of teaching

24
 to which you were entrusted,
18
and that you, having been set free from sin, have become slaves of righteousness.
19
I am speaking in human terms because of your natural limitations.
For just as you once presented your members as slaves to impurity
and to greater and greater iniquity,
so now present your members as slaves to righteousness for sanctification.
20
When you were slaves of sin,
you were free in regard to righteousness.
21
So what advantage did you then get from the things of which you now are ashamed?
The end of those things is death.

22
But now that you have been freed from sin and enslaved to God,
the advantage you get is sanctification. The end is eternal life.
23
For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

Paul draws a contrast between their old life of sin and their new life in God though Christ Jesus.
They used to be slaves of sins. But because of Christ and their acceptance of him in baptism they are
now slaves of righteousness which leads to their sanctification. This is their new life a life of
sanctification, eternal life with God through Christ Jesus. Thus there is no sense to continue living in sin.
Rather, one has to live the life of freedom from sin and life of sanctification with God in Christ.

Chapter 7

This chapter is indeed connected to the previous one, but also develops some themes which
were left hanging. In summary this chapter deals with the question on how “we/humanity has become
slaves of sin; of how sin has enslaved humanity. Here too Paul presents sin not as something
impersonal rather it is an inner force which held each one and humanity in captivity. In connection with
sin, Paul discusses to role of law. How the law contributes to the imprisonment of humanity.

vv.1-4
1
Do you not know, brothers and sisters-- for I am speaking to those who know the law—
that the law is binding on a person only during that person's lifetime?

2
Thus a married woman is bound by the law to her husband as long as he lives;
but if her husband dies, she is discharged from the law concerning the husband.
3
Accordingly, she will be called an adulteress
if she lives with another man while her husband is alive.
But if her husband dies, she is free from that law,
and if she marries another man, she is not an adulteress.

4
In the same way, my friends, you have died to the law
through the body of Christ,
so that you may belong to another,
to him who has been raised from the dead

25
 in order that we may bear fruit for God.

The Pauline metaphor

The metaphor is a bit misleading. Surely, Paul is not talking about matrimony or sins related to
matrimony. Rather, the law of matrimony he singles out as an example to his theory that law is binding
for as long as those concerned are still alive, otherwise law has no power over dead people.
The metaphor of vv.2-2 is that a woman if free from the law of matrimony if his husband is
dead. She is no longer bound to a dead man. She is free. If she marries another she does not commit
adultery.
What is complicated in this example is the application deduced by Paul to the faith life of the
Roman believers. In verse 4, the parallelism of the believers is not with the woman who in the
metaphor is now free after the death of her husband. NO, the believers are equated with the husband
who died. The death of the believers (i.e. cf. chapter 6; death though baptism) is freedom from the law
(i.e. woman) in the same manner that the dead husband is as free as the woman from the law of
matrimony. Thus, Paul says in the second clause of v.1 “the law is binding only on a person only during
that person’s life time i.e. if he is dead, law has no jurisdiction over him/her. In the faith-life of the
believers, their death through their participation in passion and burial of Christ mean on the one hand
the freedom from the clutches of law; and specially, a sharing also in the resurrection of Christ. This
resurrection of believers or in the language of chapter 6 i.e. the walking in the newness of life of the
believers is equated with belonging to God and his new family of the saved. This is the affirmation of v.
4:
4
In the same way, my friends, you have died to the law
through the body of Christ,
so that you may belong to another,
to him who has been raised from the dead
in order that we may bear fruit for God.

These vv,1-4 are more connected to chapter 6 than to chapter 7, wherein Paul deals with the
death of believers with Christ and the sharing in the resurrection where a believer walks in the new life
of grace; freedom from sin and having peace with God.

vv. 5-6 These two verses are thematic statements. Verse 5 is developed by vv.7-26 and v.6 is
developed in chapter 8.

v.5.
5
While we were living in the flesh, a
our sinful passions, b
aroused by the law, c
were at work in our members b1
to bear fruit for death. a1

Living in the flesh (a) is equated with bearing fruits of death (a 1). Paul seem to have moved
backwards in his argumentation. He has previously talked about or being dead to sin and having a new

26
life of Grace, pardon and peace with God; now he goes back to our situation of sinfulness. Surely, this is
done by Paul for a reasons. He needed to demonstrate how we were dead to sin; how sin has held us
captive and How Christ has given to us new life. (b) the sinful passions (b) these were at work within us;
each person (in our members). C is a very important part—these passions were aroused by law. How is
this? What is the role of law in our sinfulness? How has law aroused our sinful passions? These
questions are the subject matter in 7-14.

vv.7-14a

7
What then should we say? That the law is sin?
By no means!

Yet, if it had not been for the law, I would not have known sin.
I would not have known what it is to covet if the law had not said,
"You shall not covet."
8
But sin, seizing an opportunity in the commandment,
produced in me all kinds of covetousness.
Apart from the law sin lies dead.
9
I was once alive apart from the law,
but when the commandment came, sin revived 10and I died,
and the very commandment that promised life proved to be death to me.
11
For sin, seizing an opportunity in the commandment,
deceived me and through it killed me.

12
So the law is holy, and the commandment is holy and just and good.

13
Did what is good, then, bring death to me?
By no means!

It was sin, working death in me through what is good,

in order that sin might be shown to be sin,
and through the commandment might become sinful beyond measure.

14
For we know that the law is spiritual;

The root of the first question.

The first question of Paul, whether law and sin are one and the same(v.7), is rooted in the
metaphor of vv. 2-3. Just a second look : if the woman is still bound by law of matrimony to a husband
and she marries another; the law determines her to be a sinner the law tells her she violated, she sinned
against it she is an adulteress. From this then, Paul forewarns a possible mis-conception of the law—
are the law and the violations one and the same? Is law then equated and equivalent to sin? Do our sins
originate in the law? Does the law make her a sinner? Did sin come from the law?

Law is Holy; Torah is just and good.

27
 The violation is evil; however, the law is (v.12) holy; the commandment is holy just and good.
What was the function of the law or the torah? In the metaphor; the law and the torah made known to
the woman the sin of adultery. This is precisely one of the great roles of law—(v.7 b—if it had not been
for the law, I would not have known sin). The law then acts like a pointer; it points to what is sinful and
what is not; it reveals to the person his sinful act or even show the person sinful ways… i.e. do not…
commit adultery, do not bear false witness; do not honor other gods except me etc…. Law and torah
reveal; make known sinful ways and sinful living. The violation of the law is a different thing. Law and
torah or commandments alert the mind about sins, violations etc; but law and torah, in as much as they
come from God, were originally intended to lead to holiness to salvation.

The Power of Sin and the second role of law

However, Sin, Paul argues, takes advantage of this humanity’s knowledge about sins, sinfulness,
transgressions etc. vv. 8 and 11
8
But sin, seizing an opportunity in the commandment,
produced in me all kinds of covetousness.

11
For sin, seizing an opportunity in the commandment,
deceived me and through it killed me.

Sin, for Paul then is a power, which has takes advantage of humanity’s self knowledge of sin and
sinfulness and not only that like a internal virus or bacteria has multiplied greatly, thus affecting the
whole person. It has not only impaired the person but it has killed him in the end. Paul insists that law
is not the culprit. The holy, just and good commandments and laws are not the cause of death; rather, it
was sin working death, through what is good (v.13)

It was sin, working death in me through what is good,

in order that sin might be shown to be sin,
and through the commandment might become sinful beyond measure.

As sin magnified and multiplied causing death to the soul; law underlines all the more this
gravity of sin, this maliciousness of sin, this devastating effect of sin. Law and torah reveal all the more
the sinfulness of sin beyond measure. The law not only showed sin as sin but it underscores it grave
nature and highlights its grave effect – death of the person. But again, despite this role of law, Paul
maintains that law remains to be spiritual (v.14 b). It was sin working death in the person. Just how this
happen, Paul will explain soon.

How a Person is Dead with Sin; Sold into slavery under sin (vv.14 b-24)

but I am of the flesh, A

sold into slavery under sin.

15
I do not understand my own actions.

For I do not do what I want, a

but I do the very thing I hate. b

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 16
Now if I do what I do not want, c
I agree that the law is good. d

17
But in fact it is no longer I that do it, e
but sin that dwells within me. f

18
For I know that nothing good dwells within me, g
that is, in my flesh.

I can will what is right, h

but I cannot do it. i
19 1
For I do not do the good I want, a
but the evil I do not want is what I do. b1

20
Now if I do what I do not want, c1
---
it is no longer I that do it, e1
but sin that dwells within me. f1

21
So I find it to be a law that when I want to do what is good,
evil lies close at hand. g1

22
For I delight in the law of God in my inmost self, h1
23
but I see in my members i1
another law at war with the law of my mind,
making me captive to the law of sin
that dwells in my members.

24
Wretched man that I am! A1
Who will rescue me from this body of death?

(H, i and h1, i1) the mind perceives the good and the will desires it but…
Paul recognizes the inner struggle of the person. His mind perceives what is good, the will
actually desires what is good, what the law says, and what the torah commands and demands (h and h 1).
However, there is that law of sin, wrecking havoc from within, holding the mind, the body, and soul in
captivity, or in the language of Paul, is in constant war with what the mind perceive and what the will
desires. Constantly it wins over intellect and will. Thus man is held in captivity of sin.

(e, f, g and e1, f1, g1) Sin dwelling within

No where that in these verses does Paul develops so vividly the power of sin. It dominates from
within. It dwells within and not only that, it deaden or destroy the innate goodness of the person. The

29
person looses control and sin from within takes control “It is no longer I that do it”. Sin is totally
incontrol, he has taken the driver’s seat and goes where it wills leading humanity to no other direction
but to more and more sinnings.
For this reason , Paul declares great confusion in a, b and a 1 and b1 – I do not do the good that
he wants instead, the evil which he hates he does.
The picture then of humanity in captivity of sin is what Paul says in A and A 1 – I am sold into
slavery, I a wretched in this body of death. This is man and humanity under the grips of sin and death.
Thus, the existential question of v.24 Who will rescue me from this body of death?
This is humanity, prior to the saving fi delity of Christ on the Cross; this is humanity before the
reception of baptism a baptism into Christ’s death; This is what Paul meant when he wrote v. 5:

5
While we were living in the flesh, a
our sinful passions, b
aroused by the law, c
were at work in our members b 1

1
to bear fruit for death. a

v.25 thanks be to God in Christ Jesus

25
Thanks be to God through Jesus Christ our Lord!
So then, with my mind I am a slave to the law of God,
but with my flesh I am a slave to the law of sin.
Chapter 8

How chapter 8 begins and ends (vv.1-2; vv. 33-34)

(vv.1-2)
1
There is therefore now no condemnation for those who are in Christ Jesus.
2
For the law of the Spirit of life in Christ Jesus has set you free
from the law of sin and of death.

(vv.33-34)
33
Who will bring any charge against God's elect?
It is God who justifies.
34
Who is to condemn?
It is Christ Jesus, who died, yes, who was raised,
who is at the right hand of God, who indeed intercedes for us.

The chapter opens with the declaration “There is no condemnation.” The rest of the chapter
will be an explanation for this declaration i.e. Why is there no condemnation to those who belong to
Christ? The last verses of the chapter pose almost the same questions to which answers are given:
“Who will bring charge or condemn those who belong to Christ?” and Paul’s answer to his own question
would sound like this: NOBODY, NO ONE! God has suspended his wrath, and instead he justifies; and
sent Christ, his only son, who died and was raised and is now the intercessor for those who are in Christ

30
or those who belong to Christ and to God himself. So nobody not even God or Christ will raise a finger
against his own people i.e. those who belong to Christ.
It is also important to take note that “condemnation” which is negated in this chapter is the
direct opposite of “salvation”, righteousness, forgiveness of sins, sanctification and being at peace with
God.

God and Christ’s conspiracy against the Power of Sin in the Flesh

What God has done which the law could not

In the previous chapter, Paul treats the role of law; it is good, just, upright etc, however it failed
to pull humanity out from the slavery of sin and flesh. Instead, it has awakened humanity and made him
conscious of the various kinds of sinfulness and not only that, sin taking advantage of this data bank of
sinful acts aroused from within greater desire and compelling reasons to live and enjoy sin. The law,
being the pointer, all the more indicated condemnable sins as sin beyond reasonable doubt. Thus law
has all the more imprisoned humanity in sin.
God on the other hand has taken a different route to lead humanity out of sinfulness:

3
For God has done what the law, weakened by the flesh, could not do:
by sending his own Son in the likeness of sinful flesh,
and to deal with sin, he condemned sin in the flesh,
4
so that the just requirement of the law might be fulfilled in us,
who walk not according to the flesh but according to the Spirit.

How Christ has dealt with sin is already taken by Paul in chapter 6. His crucifixion is the
destruction of sin and sinful nature, his burial is the burial too of sin with him and his resurrection is the
leaving of sin in the grave; and man, who in baptism participates in the crucifixion and burial of Christ,
rises with Christ and walks in the newness of life. In Christ’s crucifixion and being entombed for 3 days,
He has dealt with sin a destructive blow; he has condemned sin; He has lead sin to the grave and left it
there entombed while Christ was raised by God to new life through resurrection. This is what God has
done with sin and the law did not and could not. He sent his only son, becoming like all in everyday
except sin; and dealt with sin by condemning it to death.
The effect of this God and Christ conspiracy against sin is humanity’s freedom from slavery of
sin, and humanity’s freedom to walk according the Spirit.

How to walk and not to walk in the spirit – the difference (5-8)

5
For those who live according to the flesh
set their minds on the things of the flesh,
but those who live according to the Spirit
set their minds on the things of the Spirit.
6
To set the mind on the flesh is death,
but to set the mind on the Spirit is life and peace.

31
 7
For this reason the mind that is set on the flesh is hostile to God;
it does not submit to God's law-- indeed it cannot,
8
and those who are in the flesh cannot please God.

The verses that are indented to the left are verses which deal with living in the flesh – this type
of life ends with death (v.6); a life characterized with being hostile to God (v.7); which also means non
submission to the will of God—and therefore a life hostile to God and not pleasing to God.
However, the one who lives the according to the spirit is characterized by the following: his
mind is set on the things of the spirit (v.5 b) , the lives at peace with God and thus could be said to be
living the fullness of life (v.6b),

Just Who and/or What Spirit is this? [vv.9-11 (12-13)]

9
But you are not in the flesh;
you are in the Spirit, a
since the Spirit of God dwells in you. b
Anyone who does not have the Spirit of Christ c
does not belong to him. c1
10
But if Christ is in you, b1
though the body is dead because of sin,
the Spirit is life because of righteousness. a1
11
If the Spirit of him who raised Jesus from the dead a
dwells in you, b
1
he who raised Christ from the dead a
will give life to your mortal bodies also c
through his Spirit that dwells in you. b1
12
So then, brothers and sisters, we are debtors, not to the flesh,
to live according to the flesh—
13
for if you live according to the flesh, you will die;

In these verses, the Spirit which gives life and peace to believers who live according to the spirit,
is nothing less than the spirit of God dwelling in the believer (b) and this spirit of God is no other than
Christ himself (b1). Thus to live according to the Spirit is to live according to the life God has given to
Christians in Christ that is to live the life of being made righteous by God in Christ (a 1). This is practically
the content of (c and c1) i.e. to belong to Christ to have the Spirit of Christ in one’s life.
Verse 11 is almost a repetition of vv.9-10. However, the emphasis of v.11 is the role of God the
father. This whole new story of salvation has all started with God as a faithful and a righteous God.
When humanity (both Jews and Gentiles fail; when law, circumcision and all other Jewish rituals cannot
bail humanity from the clutches of sin and death, God had to intervene; God had to sent his only son;
the faithful God and obedience Christ has to begin the new story of salvation and redemption.
Humanity’s role is to participate in this new beginning, in this re-creation of creation itself by the Creator
and the Savior.

32
 When, Paul therefore talk of the Spirit, it is God and Christ who giving life to our mortal bodies
(c). It means living a life with Christ and with God—the life of being at peace with God and a life of
being made righteous by God himself through Christ in our baptism. Verses 12 and 13 become a logical
conclusion, in the opposite direction, Paul’s affirmation of living in the Spirit of God and of Jesus: --
believers ought not to live in the flesh --- otherwise such life is marked by death. He must live according
to the Spirit, belonging to Christ and so share the very life that God has for believers.

Those who are led by the Spirit of God (vv.13 b-17)

but if by the Spirit you put to death the deeds of the body, you will live.
14
For all who are led by the Spirit of God are children of God.
15
For you did not receive a spirit of slavery to fall back into fear,
but you have received a spirit of adoption.
When we cry, "Abba! Father!"
16
it is that very Spirit bearing witness with our spirit that we are children of God,
17
and if children, then heirs, heirs of God and joint heirs with Christ—

Those who are led by the Spirt i.e. who belong t the people of Christ and live by the life of God in
Christ, these are children of God (v.14); as children of God they belong to the family of God, a chosen
race, a holy nation a people set apart by way of “adoption” (v.15). Gentiles, wo were not part of the
elected and chosen nation, now become part of that family thought God’s act of adaption. They too
belong to God’s family. And even Gentiles can now cry out to God as “Father” (v.15). Even if
adopted sons of God, everybody is a con-heir with Christ and the salvation offered by God himself.

The Remaining verses of chapter 8 on suffering (vv.17 b-23); hope (vv.24-25) Spirit’s role in Prayer (26-
27)and those loved by God (28-32)

These verses are loosely connected with the main argument of Paul. Suffering of this present
time is no compare to the glory that is to be revealed and that one given by God through Christ. This
present suffering leaves us to hope for the future promise and we hope patiently (v.25).
In the circumstance of present suffering and full of hope for the future complete salvation, the
Spirit takes on a great role: a helper in our weakness and our intercessor (v.26-27).
With these scenario a believer should have no fear for those whom God called … he will justify
(vv.28-20)

28
We know that all things work together for good for those who love God,
who are called according to his purpose. 29For those whom he foreknew
he also predestined to be conformed to the image of his Son,
in order that he might be the firstborn within a large family.
30
And those whom he predestined he also called;
and those whom he called he also justified;

33
 and those whom he justified he also glorified

This is the beloved of God, the adopted son of God. Rightly so Paul ends with words of
confidence:

31
What then are we to say about these things?
If God is for us, who is against us?
32
He who did not withhold his own Son, but gave him up for all of us,
will he not with him also give us everything else?

34