Romans 1:16–11:36
The thing that revolutionized my relationship with God was the understanding I received from God’s Word that God counts me righteous because of my faith in Jesus Christ. The Holy Spirit gave me this illumination when I was about 19 years old (in 1988) and was reading the Letter to the Romans.
Of course, my experience is not unique. It is the experience of everyone who has taken the trouble to read the Letter to the Romans with all his heart.
This teaching is momentous, because it lies at the foundation of the Reformation and is inseparably bound up not only with the apostle Paul, but also with Augustine and with Martin Luther.
Martin Luther was born on November 10, 1483, in Eisleben, Thuringia. Luther attended elementary school in Mansfeld and a secondary school in Magdeburg that belonged to the “Brethren of the Common Life.” In 1502 he earned a bachelor’s degree, and in 1505 a master’s degree, from the University of Erfurt. He intended to continue in the study of law, but because he narrowly escaped being struck by lightning during a thunderstorm, in 1506 he entered the Augustinian monastery in Erfurt. There he continued his studies in the field of theology. In 1507 he was ordained a priest. In 1508 he transferred to the University of Wittenberg, where he began to teach ethics (moral theology). A visit to Rome (1510–1511) on business connected with disputes within the Augustinian order opened his eyes to the corruption among the higher church clergy. Returning to Wittenberg, Luther continued his studies, and in 1512 he defended a doctorate in theology.
Outwardly Luther was building a successful monastic and academic career, but inwardly he was troubled by the condemnation of sin, which his diligence in carrying out his monastic duties could not quiet. During this time a good counselor to him was Johann von Staupitz, the vicar general of the Augustinian order, who encouraged him to study the Bible more.
As a professor and preacher he had to interpret the Scriptures for his students and his parishioners. This required careful and thorough preparation. From 1513 to 1517 he lectured on the Psalms (1513–1515), Romans (1515–1516), and Galatians (1517). This study of the Scriptures in the original languages proved to be a decisive factor in his life. During this period he had what is known as the tower experience (so called because his study was in the tower of the castle). It was then that he realized that the righteousness of God in Romans chapter 1 is not His justice, of which we must be afraid, but a passive righteousness that God gives to those who believe in Christ — a righteousness they receive through personal trust in Christ.
Here is what he writes in the preface to the complete edition of his Latin Works (1545):
“Meanwhile in that same year, 1519, I had begun to interpret the Psalms once again. I felt confident that I was now more experienced, since I had dealt with university courses on St. Paul’s Letters to the Romans, to the Galatians, and with the Letter to the Hebrews. A burning desire had arisen in me to grasp what Paul meant in his Letter to the Romans, but up to that moment there was a blockage on my way — not the cold blood around my heart, but that single phrase which is in the first chapter: ‘in it the righteousness of God is revealed.’ I hated that word, ‘the righteousness of God,’ which, by the use and custom of all my teachers, I had been taught to understand philosophically as referring to formal or active righteousness, as they called it, that is, the righteousness by which God is just and by which He punishes sinners and the unrighteous.
But, however blameless a monk I was, I felt that before God I was a sinner with an utterly restless conscience. I could not be sure that God was satisfied by my attempts to atone for my sins. I did not love, no, rather I hated this just God who punishes sinners. And so, silently, if not blasphemously, I murmured in discontent and raged against God. I said: ‘Is it not enough that we wretched sinners, lost for all eternity because of original sin, are oppressed with every kind of calamity through the Ten Commandments? Why does God pile sorrow upon sorrow through the gospel, and through the gospel threaten us with His justice and His wrath?’ Thus I raged with my wild and disturbed conscience. I would not leave the apostle Paul alone about this phrase in Romans chapter 1, and, troubled, I longed to know what he meant.
I pondered over these words night and day, until at last, by God’s mercy, I paid attention to their context: ‘The righteousness of God is revealed in it (that is, in the gospel), as it is written: “The righteous person lives by faith.”’ I began to understand that in this verse the righteousness of God is that by which the righteous person lives as by a gift of God, that is, by faith. I began to understand that this verse means that the righteousness of God is revealed through the gospel, but it is a passive righteousness, one by which the merciful God justifies us through faith, as it is written: ‘The righteous lives by faith.’ At once I felt that I had been born again and had entered paradise itself through open gates. Immediately I saw the whole of Scripture in a different light.
The Scriptures I knew by heart began to run through my mind, and I noticed that other terms too had an analogous meaning — for example, the work of God, that is, what God works in us; the power of God, by which He makes us strong; the wisdom of God, by which He makes us wise; the salvation of God; the glory of God.
I now exalted these words, sweetest to me, ‘the righteousness of God,’ with as much love as I had before hated them with hatred. This phrase of Paul’s was for me the very gate of paradise. Afterward I read Augustine’s work ‘On the Spirit and the Letter,’ in which I found something I would not have dared to hope for. I found that he too interpreted ‘the righteousness of God’ in a similar way, namely, as that with which God clothes us when He justifies us. Although Augustine had not said it so clearly and definitely, and had not explained in detail how God imputes (or reckons) righteousness to us, still I was glad that he taught the righteousness of God by which we are justified.”
Justification by Faith — the Central Theme of the Letter to the Romans (Romans 1:16-17)
The central theme of the whole Letter to the Romans is given in verses 16–17. There in verse 16 the apostle Paul says that he is not ashamed of the gospel of Christ, because it is “the power of God that brings salvation to everyone who believes.” Then in verse 17 he explains why the gospel is the power of God:
17 For in the gospel the righteousness of God is revealed — a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.” (Romans 1:17)
Up until the time of Martin Luther, theologians understood “the righteousness that is from God” as a righteousness that is an attribute of God, a righteousness that demands retribution and of which we ought to be afraid. Studying the Greek text, however, Luther discovered that this is not a righteousness that characterizes God’s character, but a righteousness that the one who believes in Christ receives because of the exchange of the cross.
Why Is Justification by Faith Needed? (Romans 1:18-3:20)
Further on in his letter the apostle explains why the only righteousness by which a person can be saved is the righteousness by faith, which is given by grace from God, and not a righteousness based on human merit or works. It is interesting that, as the apostle to the Gentiles, Paul always first examines the spiritual condition of the Gentiles, and afterward the situation of the Jews. From 1:18 to 2:16 he lays bare the sinfulness of the Gentiles.
21 For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. 22 Although they claimed to be wise, they became fools 23 and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles. 24 Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. 25 They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator — who is forever praised. Amen. 26 Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones. 27 In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men, and received in themselves the due penalty for their error. 28 Furthermore, just as they did not think it worthwhile to retain the knowledge of God, so God gave them over to a depraved mind, so that they do what ought not to be done. 29 They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, 30 slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; 31 they have no understanding, no fidelity, no love, no mercy. 32 Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them. (Romans 1:21-32)
From 2:17 to 3:20 he demonstrates the fact that the Jews too, although they have God’s Law, are full-blown sinners.
17 Now you, if you call yourself a Jew; if you rely on the law and boast in God; 18 if you know his will and approve of what is superior because you are instructed by the law; 19 if you are convinced that you are a guide for the blind, a light for those who are in the dark, 20 an instructor of the foolish, a teacher of little children, because you have in the law the embodiment of knowledge and truth — 21 you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? 22 You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23 You who boast in the law, do you dishonor God by breaking the law? 24 As it is written: “God’s name is blasphemed among the Gentiles because of you.” (Romans 2:17-24)
The essence of these passages is given in verses 3:9–10.
9 What shall we conclude then? Do we have any advantage? Not at all! For we have already made the charge that Jews and Gentiles alike are all under the power of sin. 10 As it is written: “There is no one righteous, not even one.” (Romans 3:9-10)
The Good News (Romans 3:21-4:25)
After he has laid bare the sinful condition of all without exception and has shut everyone up under sin, the apostle Paul is ready to announce the good news, the glad tidings — and it is that God saves from sin all, both Jews and Gentiles, in one and the same way: by giving them His own righteousness, the righteousness by faith (Romans 3:21-30).
21 But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. 22 This righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile, 23 for all have sinned and fall short of the glory of God, 24 and all are justified freely by his grace through the redemption that came by Christ Jesus. 25 God presented Christ as a sacrifice of atonement, through the shedding of his blood — to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished — 26 he did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus. (Romans 3:21-26)
In this passage there are three words that are especially vivid and full of theological content — justification, redemption, and propitiation. Justification takes us into the courtroom. We are condemned, but Christ bears the punishment for our sin, and because of this God justifies us.
Redemption takes us to the slave market, where we are slaves of sin and Satan, and Christ is our liberator (Hebrews 2:15). We, however, are not set free to do whatever we please, but are redeemed in order to belong to God (1 Corinthians 6:20).
Propitiation takes us before the altar in the temple. There Christ is not only a sacrifice for us but also our advocate (1 John 2:2), because of whom we are accepted by God.
At the center of all these scenes is Christ — He is our Substitute, Liberator, and Advocate.
The teaching of justification by faith deals a crushing blow to human pride. You can be justified, but you can never save yourself. Man prefers to rely on himself, on his works, on his goodness. But until he surrenders to God and gives up his pitiful attempts to earn God’s approval by his own strength, he will never be justified.
27 Where, then, is boasting? It is excluded. Because of what law? The law that requires works? No, because of the law that requires faith. 28 For we maintain that a person is justified by faith apart from the works of the law. 29 Or is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too, 30 since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith. (Romans 3:27-30)
Further on, in chapter 4, the apostle Paul supports his thesis with two remarkable examples from the Old Testament — Abraham and David.
According to Paul, Abraham’s deeds might well serve as an example for us human beings, but they could not commend or justify him before God (4:1–2). No. “Abraham believed God, and it was credited to him as righteousness.” Here the apostle Paul says something paradoxical about God. Although He is righteous and holy, God “justifies the ungodly” (Romans 4:5).
4 Now to the one who works, wages are not credited as a gift but as an obligation. 5 However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness. (Romans 4:4-5)
Such is the experience of David as well. According to him too, God “credits righteousness apart from works” (Romans 4:6-8).
6 David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works: 7 “Blessed are those whose transgressions are forgiven, whose sins are covered. 8 Blessed is the one whose sin the Lord will never count against them.” (Romans 4:6-8)
This blessedness — the blessedness of undeserved justification — is not only for the Jews, but also for the Gentiles (Romans 4:9-25), for all who are Abraham’s offspring, all who believe (v.11), all who “walk in the footsteps of the patriarch Abraham” (v.12).
After he has explained that just as sin is universal, so justification by faith is for all, the apostle Paul concludes (Romans 5:1):
1 Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ. (Romans 5:1)
Paul’s Answers to the Objections against the Doctrine of Justification by Faith (Romans 5:1-7:25)
What follows in chapters five, six, and seven is said as if in parentheses. In chapter 5 the apostle Paul speaks of the application of the fact that we are justified by faith, namely, that because we are justified, we have the hope of the glory of God and of the resurrection from the dead (Romans 5:1-11). Then he explains how grace overcomes sin and brings us “eternal life through Jesus Christ our Lord” (Romans 5:12-21). In chapter six the apostle Paul answers the objections of the legalists. These are those Jews who consider the doctrine of justification by faith and salvation by grace to be dangerous, because it encourages free sinning and belittles the role of the law. The apostle Paul answers that this is not at all so, because those who are justified by faith have been set free by God not to sin, but not to sin (Romans 6:1-23). And the fact that we are no longer under law but under grace does not mean that the law has ceased to be holy, righteous, and good (Romans 7:1-12). The problem is not with the law. The problem is with the sin that is at work in our sinful nature, says the apostle Paul (Romans 7:13-25). Then, however, the Holy Spirit comes to our aid (Romans 8:1-27). If we follow His promptings and longings, we will fulfill God’s requirements for a holy life.
That the doctrine of justification by faith does not encourage sin but, on the contrary, encourages holiness is seen from the first two verses of Romans chapter 12 — verses that are especially important, because they are the link between the theoretical (Romans 1–11) and the practical (Romans 12–16) parts of the letter. In these verses the apostle Paul underlines that it is precisely God’s mercy and grace that motivate us to live a holy life (Romans 12:1-2).
1 Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God — this is your true and proper worship. 2 Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is — his good, pleasing and perfect will. (Romans 12:1-2)
Paul’s Encouragements (Romans 8:1-39)
The apostle Paul rounds off his main exposition of the doctrine of justification by faith with two encouragements. The one is that everything works together for the good of those who love God (Romans 8:28).
28 And we know that in all things God works for the good of those who love him, who have been called according to his purpose. (Romans 8:28)
If God has called us to be members of His family, it is because He foreknew us and predestined us for it. Because God foreknew us and predestined us to be “formed after (or conformed to) the image of His Son,” He called us and justified us. And if He justified us, then He will certainly also glorify us (Romans 8:29-30).
29 For those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters. 30 And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified. (Romans 8:29-30)
If we trace the thread of his thought, we will see that the same ones who are foreknown by God are the ones who are called. They will also be glorified. So, if we are among the called, we have nothing to fear, because all the stages in the whole process of reaching Christlikeness are controlled by God alone and by no one else. And from the very beginning He has decided to glorify us.
The other encouragement is that because “God is for us” no one could either defeat us, or accuse us, or separate us from the love of God that is in the Anointed One, Jesus, our Lord (Romans 8:31-39). Glory to God!
The Ethnic Question Seen through the Lens of Justification by Faith (Romans 9:1-11:36)
In chapters nine, ten, and eleven the apostle Paul takes up the question of ethnic Jews. Theirs are the covenants, the Law, the worship, the promises, the patriarchs (Romans 9:4). To them were entrusted the divine Scriptures (Romans 3:1-2). The Lord Jesus Christ Himself, according to the flesh, is a Jew (Romans 10:5). Sadly, this people called by God rejects faith in Christ. How does the apostle Paul explain this paradox? According to him, “not all who are descended from Israel are Israel” (Romans 9:6). It is not the children born according to the flesh who are God’s children (Romans 9:8). The called, whom God has called, the vessels of mercy prepared beforehand for glory, are not only from among the Jews, but also from among the Gentiles. It is interesting that the apostle Paul takes up the question of the people of God once again through the lens of justification by faith. Israel does not reach justification, because it does not seek it in the right way (Romans 10:1-3).
1 Brothers and sisters, my heart’s desire and prayer to God for the Israelites is that they may be saved. 2 For I can testify about them that they are zealous for God, but their zeal is not based on knowledge. 3 Since they did not know the righteousness of God and sought to establish their own, they did not submit to God’s righteousness. (Romans 10:1-3)
What is the righteousness that Israel seeks — a righteousness by law. In his letters the apostle Paul contrasts the righteousness by law (or the righteousness by works) with the righteousness by faith (Romans 9:30-32).
30 What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith; 31 but the people of Israel, who pursued the law as the way of righteousness, have not attained their goal. 32 Why not? Because they pursued it not by faith but as if it were by works. (Romans 9:30-32)
They took offense at Christ and rejected Him (Romans 9:32-33).
They stumbled over the stumbling stone. 33 As it is written: “See, I lay in Zion a stone that causes people to stumble and a rock that makes them fall, and the one who believes in him will never be put to shame.” (Romans 9:32-33)
Because of this God decides to make them “envious” (Romans 10:19) by giving His righteousness to those who had not sought it.
This, however, does not mean that God has rejected His people. “God did not reject his people, whom he foreknew.” (Romans 11:2) How so? Whatever happens, God always keeps for Himself a “remnant” (Romans 11:2-4). This remnant, however, is saved in the same way as the Gentiles — in fact, in the only way anyone could ever be saved: by grace. Not by works, but by grace (Romans 11:6).
The fact that we are chosen by God must in no way puff us up against ethnic Israel. For God chose us, not because we are better, but because we had faith. We must, however, take care, because if we lose our faith, God will not spare us. We must also know that in the last times the Israelites will turn to God, will believe in Christ, and will be saved through God’s grace (Romans 11:25-27).
25 I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in, 26 and in this way all Israel will be saved. As it is written: “The deliverer will come from Zion; he will turn godlessness away from Jacob. 27 And this is my covenant with them when I take away their sins.” (Romans 11:25-27)
This will happen immediately before the Second Coming and the resurrection of the dead (Romans 11:15).
15 For if their rejection brought reconciliation to the world, what will their acceptance be but life from the dead? (Romans 11:15)
What Does Justification by Faith Say? (Romans 10:6-8)
So, in Romans from chapter one to chapter eleven, the apostle Paul sets out his doctrine of justification by faith, which includes both Gentiles and Jews. This is the gospel. This is the way of our salvation. This is why, first, we must receive this teaching. It will bring peace to our souls, just as it brought peace to the soul of Martin Luther. And then, we must preach the gospel. We must share with others too the liberating message that everyone who believes in Christ, whether Gentile or Jew, can receive righteousness by faith and so have peace with God (Romans 10:6-8).
6 But the righteousness that is by faith says: “Do not say in your heart, ‘Who will ascend into heaven?’” (that is, to bring Christ down) 7 “or ‘Who will descend into the deep?’” (that is, to bring Christ up from the dead). 8 But what does it say? “The word is near you; it is in your mouth and in your heart,” that is, the message concerning faith that we proclaim. (Romans 10:6-8)
In other words, “the righteousness that is by faith” does not doubt the incarnation of the Son of God. It does not call into question that He came down from heaven and became man in order to suffer for us. It says: “Do not say in your heart, ‘Who will ascend into heaven?’ that is, to bring Christ down. Do not doubt that God laid aside His glory and became man. Do not doubt the incarnation!”
Righteousness by faith does not doubt Christ’s incarnation only, but His resurrection as well. It does not say: “Who will descend into the deep, that is, to bring Christ up from the dead?” It believes that God raised Him from the dead.
Moreover, righteousness by faith receives the word of faith personally for itself. It says that “the word is near you; it is in your mouth and in your heart,” that is, the message concerning faith that we proclaim.
Righteousness by faith does not keep silent. It boldly confesses Christ’s incarnation and resurrection. His work saves us (Romans 10:9-10).
9 If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved. 10 For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved. (Romans 10:9-10)
Because I have done all this, I have the assurance that I am saved, that my name is written in the book of life, and I know that when I pass from this world I will enter God’s presence, and at the Second Coming of Christ I will share in the resurrection of the dead. But this wondrous grace is not for me alone. It is for you too. So, if you have not received it, then place your trust in Christ now and have righteousness by faith.