Romans Introduction

BIBLE STUDY TEXTBOOK

ROMANS REALIZED

A New
Commentary
Workbook
Teaching
Manual

DON DeWELT

Professor of New Testament and Homiletics
Ozark Bible College, Joplin, Missouri

Paraphrase by JAMES MACKNIGHT

Summary by MOSES E. LARD

College Press, Joplin, Missouri

Second Printing - January 1964
Third Printing - September 1968
Fourth Printing - August 1970
Fifth Printing - January 1973
Sixth Printing - July 1974
Seventh Printing - August 1977
Eighth Printing - September 1979
Ninth Printing - February 1984
Tenth Printing - April 1989

Printed and Bound in the
United States of America

Library of Congress Catalog Card Number: 72-1068
International Standard Book Number: 0-89900-Q37-1

DEDICATION

Dan,

Anne Louise,

Chris

PREFACE

THIS BOOK, like all other Bible Study Textbooks, is written for participation. You might read some books just for information, but not this one. This book has no use apart from your knowledge of Paul's letter to the Romans. We plan a fine bibliography of commentaries to which you can refer (see pp. 269, 270); and we plan to include some commentary of our own. But the comment of others and ourselves is not your personal knowledge of the epistle of Paul to the Romans. What does Paul say to you? Indeed, what does he say to all men?and we believe Paul says the same thing to all men. But until you discover for yourselfwith whatever aids you needwhat Paul says to you, the purpose of the Word of God has fallen to the ground and the purpose of this book has not been realized. When you have experienced that wonderful exhilaration of knowing that when the apostle wrote, this is what he meant; and this is how it refers to my life, we then will be happy. For that is why we wrote this bookand all Bible Study Textbooks.

INTRODUCTION

WE FEEL there are several important features that should commend this book to you. Here they are; consider them carefully before going further:
FIRST: The entire text of the book of Romans is from the American Standard Version of 1901.
SECOND: A paraphrase of the text by James MacKnight is given. He is one of the finest commentators on the epistles. This paraphrase becomes a short commentary and literal translation. We believe it will help you immeasurably in your understanding of this wonderful epistle.
THIRD: A summary of the text by Moses E. Lard, This summing up in concise words the thought of the section is a fine way to learn at a glance the thought of the apostle.
FOURTH: A comment and explanation on every verse by Don DeWelt. We have intentionally limited our comment. Our purpose in preparing this study is not to add another commentary on Romans to the hundreds that are already in print, This book is intended to be a mental and spiritual stimulator. We want to stir up your sincere mind and cause you to know for yourself and of yourself (as much as is humanly possible) what Paul has written.

FIFTH: More than 1,000 questions on the entire book. These can either be answered orally, or the answers written in a notebook. The latter form is the method we have used most often.
SIXTH: A review in outline form that runs through the book. This will call to your mind the structure of the book as you progress in study.
SEVENTH: Preliminary questions appear at the beginning of each section. These questions are called Realizing Romans. They are intended for you to answer before you study anything but the text. After you have studied the aids, perhaps you will wish to return and change your answers; but do answer all the questions in Realizing Romans before you proceed in the rest of the study.

EIGHTH: Note the chart of the whole epistle as found on page 15. We follow this outline in our comments.
NINTH: There are two special studies in the back pages of this book. These studies were written by Wilbur Fields and the author.

Yours in His Happy Service,
DON DEWELT

ROMANS REALIZED
GENERAL INTRODUCTION TO THE EPISTLE OF PAUL TO THE ROMANS

Paul the Apostle, the Author.

1. Since the first word of the epistle gives the name of the author, There is no need to give reasons for attributing this letter to Paul, a servant of Jesus Christ, called to be an apostle.
2. There has been no weighty controversy in any period of history concerning the authorship of the book.

3. Notice that Paul, the inspired author, dictated this epistle to his scribe, Tertius (Romans 16:22).

The Time and Place of Writing.

1. Paul dictated this epistle during the three months-' stay in Corinth on the third missionary journey in about 57 or 58 A.D.
2. Reasons for the Conclusions Concerning the Time and Place of Writing.

a. Paul was taking the contribution of the churches of Macedonia and Achaia to the saints at Jerusalem, Romans 15:25-26: ... but now, I say, I go to Jerusalem, ministering unto the saints. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem.

b. Paul and certain other brethren were in Corinth on the third missionary journey at this time and were on their way to Jerusalem with the offering for the saints. Acts 19:21; Acts 20:3; Acts 20:16; Acts 20:22. (Macedonia, together with Achaia, made up the whole of Greece, Corinth being in Achaia.) Though the offering is not here mentioned, we know that they had it because of what Paul said in Acts 24:17-18. He said, Now after some years I came to bring alms to my nation, and offerings: amidst which they found me purified in the temple.

c. We know that it was written at Corinth because the names of two people associated with this city are mentioned as being present with Paul at the time of writing. Romans 16:23: Gaius my host, and of the whole church, saluteth you. Erastus the treasurer of the city saluteth you.

(1) Gaius was one of the few baptized by Paul in the city of Corinth. 1 Corinthians 1:14.

(2) Erastus is identified with Corinth in Acts 19:22 and also in 2 Timothy 4:20.

The Persons Addressed in This Epistle.

For some information concerning the Roman Christians, we are quoting from D. D. Whedon, who sums up in a few words what other writers have taken pages to say.
When the Roman general Pompey conquered the Jewish nation and captured Jerusalem, a large body of Jewish prisoners were sent to Rome and sold as slaves. Their rigid adherence to the peculiarities of their faith rendering them very impracticable servants, their masters were glad to emancipate them, and, perhaps respecting their conscientiousness, assigned them a quarter beyond the Tiber as a residence. As the residence of freedmen, exiled from aristocratic Rome, in a low ground, where the flat boats from the seaport at Ostia had their wharves, and low shops abounded, it was scarce a respectable section. It was a symbol of truth abased in the world. The worship of the true Jehovah dwelt in these humble abodes, overlooked by the haughty temple of the Capitoline Jove. How has history reversed the contrast! Yet even here the stately synagogue rose, the rabbi established his school, and a hierarchy ruled in power. Nor was monotheism without its influence on imperial Rome herself. So prevalent was the tendency of thoughtful persons toward Judaism as to become the subject of satire to more than one of the Roman poets. And so crowded were the synagogues on the Saturday-Sabbath with Roman ladies that one poet recommends the young men to go thither to get sight of the beauty and fashion of Rome!

The -strangers of Rome-', (Acts 2:10) returning from Pentecost to this humble Jewish quarter, were probably the first germ of Roman Christianity. They were purely Jewish. The only probable fact we have of history is that such excitements arose among the Jews (about A. D. 50) as to attract the notice of the city government, which received intelligence that the disturbances came from one Chrestus, obviously a modification of the name of Christ. (See. Acts 18:2). the government ordered the Jews in a body to leave Rome. By this decree it seems that the elements of the first Roman church. were swept away.

It is from this epistle to the Romans that we get our next glimpse of the church at Rome. In this respect the catalogue of names in chapter 16 has a singular interest. The banished Aquila and Priscilla have returned. There is a goodly number of Paul's friends there. And if we may judge of the whole from this catalogue we should say that the church was almost entirely Gentile, and far more Greek than Roman. Of the 28 names there but two are Jewish, and the Greek are twice as many as the Latin. The Church had existed there many years, (Romans 15:23); they had attained a reputation through the Christian world, (Romans 1:8), Though not founded by Paul, the church recognizes his apostleship; nor has he any misgivings that it is an anti-Pauline Church, nor does he recognize the existence of any opponents or maligners.

The next view we have is not so much of the Church as of the escort of friends who met Paul at Appii Forum to conduct him to Rome (Acts 28:15). The career of the Church of Rome since that period is one of the wonders of history. Its spiritual empire, rising like the shadow of Rome's past imperial power, has exercised a mightier sway over the civilized world. That Peter was once at Rome and suffered martyrdom there is probably true; but that he was founder or Bishop of its church is supported by no adequate authority. And the stupendous despotism of Popery based its existence not upon the sacred canon, or upon primitive history, but upon forged documents that powerfully imposed upon the ignorance of the dark ages, but cannot claim to stand the test of modern criticism.

The Design of the Epistle as Related to its Place in the New Testament. Although it is not the first letter by Paul (being rather, the sixth), its place after the book of Acts is logical, for it contains a discussion of the grounds on which a sinner is justified before God.

1. In Acts we are told what to do to be justified; in Romans we are told of the how and why of justification.
2. We could say that Acts is a discussion of justification externally, and Romans a discussion of justification internally.

The Purpose as Related to the Ones to Whom it is Addressed.

1. There is no doubt that one purpose for this epistle was to take the place of an intended but deferred visit (Romans 1:11-13).

2. Upon its being delivered by Phoebe (Romans 16:1-2) to the church in Rome, it would serve as a letter of personal introduction.

3. It would also serve to establish more firmly the already accepted fact of Paul's apostleship.

4. This epistle was written to teach and instruct all Christians.

a. Because it is not written as a defense of some particular fact or teaching, we conclude that there was no immediate problem of such proportion as to make this epistle apologetic.
b. It was written to teach and instruct Christians, some of whom were misled and ignorant, but willing to receive instruction and to follow it, concerning the great theme of Justification by Faith for the Jew and the Gentile.

c. It was written to teach and instruct not only the Christians at Rome, but all the Christians of that day: hence, to teach and instruct us also and with the same divine authority.

QUESTIONS FOR SELF-EXAMINATION

Who was the divinely inspired author of the book of Romans?

In what place was this book written?

Why do you believe it to have been written at this place?

On what missionary journey was the book written?

Why do you believe that it was written on this journey?

About what year was this epistle written?

Did the inspired author write the epistle himself? If not, who did?

Were there Jews in Rome before there were Christians there?

If so, how did they happen to be there?

10.

How did the first Christian teaching probably reach Rome?

11.

Is there any evidence that Peter founded the church at Rome?

12.

Were the Christians in Rome mostly Jewish or Gentile?

13.

Is the epistle to the Romans Paul's first letter?

14.

Show how Romans logically follows the book of Acts.

15.

For what purposes was this epistle written?

A GENERAL CONSIDERATION OF THE ENTIRE EPISTLE

Preliminary Remarks

It will be our procedure to follow the outline as given on the preceding chart, and to enlarge upon the points of the chart by way of illumination and explanation.
To receive the most good from this section of the study, the book of Romans must be read carefully. Follow this study with your mind open, and the real meaning of our comments will be readily understood.

A SURPASSING RECONCILIATION

Introduction

Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned:for until the law sin was in the world; but sin is not imputed when there is no law. Nevertheless death reigned from Adam until Moses, even over them that had not sinned after the likeness of Adam's transgression, who is a figure of him that was to come. But not as the trespass, so also is the free gift. For if by the trespass of the one the many died, much more did the grace of God and the gift by the grace of the one man, Jesus Christ, abound unto the many. And not as through one that sinned, so is the gift; for the judgment came of one unto condemnation, but the free gift came of many trespasses unto justification. For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, even Jesus Christ. So then as through one trespass the judgment came unto all men to condemnation; even so through one act of righteousness the free gift came unto all men to justification of life. For as through the one man's disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous. Romans 5:12-19

1. In Christ Jesus God was reconciling the world unto himself. Mankind had made itself an enemy to God because it had rejected its creator. But God reconciled us to himself through Christ (2 Corinthians 5:18), and we can rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation (Romans 5:11).

2. One of the deepest gulfs that God had to span to reconcile us to himself was the gulf created by the violation of Adam.
a. Through this one man Adam, sin entered into the world. Sin is any violation of God's law, and, of course, it makes a man a criminal in the sight of God. Adam's eating the forbidden fruit brought this terrible fact of sin, and all its penalties, into the world.

b. Death entered through that sin. With Adam's disobedience came its penalty, the death of the body of man. The question will inevitably come up, Was not the death that came upon Adam (and through sin, upon us) SPIRITUAL death? Our reply is that while Adam's sin certainly had spiritual effects upon him, the only death spoken of for him in the Scriptures is physical death. He lived 930 years and he died (Genesis 5:5). And if it be objected that it had to be spiritual death because God said he would die in the day that thou eatest thereof (Genesis 2:17). Let us remember that although he may have been dead that day in trespasses and sin, God's grace later allowed that these sins be covered by sacrifices. As for his physical death, the Scriptures plainly tell that he did not die that very day, but that God in his grace allowed him to live to bring into being the seed of the woman (Genesis 3:15), by which they would all be redeemed from the curse of death, the seed of course referring to Christ. Furthermore, Paul's words in Romans 5:14 about death reigning from Adam to Moses (Romans 5:14) most certainly refer to physical death. Also, other passages will show us that the death that came into the world through Adam's sin must surely be only physical death.

c. This death passed to all men, because all sinned in Adam. This must be the meaning of the statement, so death passed to all men, for that all sinned (Romans 5:12). Adam is our progenitor; he is the head of the human race, and by God's decree we as children of Adam all suffer the effects of his sin with him. That is the reason why we die. Of course, our own sins would bring death to us, but Adam's sin is THE cause of physical death to mankind. If this be doubted, that we all die because all sinned in Adam, let us remember the period of time from Adam until Moses. There was sin in the world during that time. The Sodomites all died because of their iniquity. But what about their infants who died? They did not share the penalty of death because of the guilt of their wicked parents. There was no law that would transfer the penalty of parents-' guilt to the children.* But many of these surely died. The only explanation is that physical death spread to them, as to us, because they all were in Adam. Death had full sway during that period, reigning like a king over small and great. None of these person's sins affected their posterity, as did Adam'S, but all died, showing that death spread to all in Adam. If one finds this hard to understand, let him remember that the Scriptures say that the Levitical priesthood paid tithes to Melchizidek, whom they had never seen, because Abraham, their distant ancestor, so did. And so to say, through Abraham, even Levi who receiveth tithes, hath paid tithes; for he was yet in the loins of his father (Abraham) when Melchizidek met him (Hebrews 7:9-10). In the same way, we participate in the effects of Adam's sin, because we were in him, as surely as the sons of Levi participated in the effects of Abraham's act.

*This I take to be the meaning of but sin is not imputed where there is no law, and had not sinned after the likeness of Adam's transgression. Certainly there was law at that time, and with a death penalty attached for certain sins. cf. Genesis 9:6. But there was no law that would transmit such penalty to offspring, as did Adam'S. When we come to the time of Moses, there MAY be such a law and penalty. cf. Exodus 34:7; Exodus 20:1; Deuteronomy 5:9.

3. God looked down upon us, and saw us doomed to die physically, because all are in Adam whose sin affected those after him, and all doomed to die spiritually because all will sin. God saw that to save us he must supply one who would affect those after him, as Adam affected those after him, but who would affect them for good, not evil, and who would do it in such a way as to overcome every evil thing we suffer in Adam. MY PROPOSITION is that the reconciliation which we have in Christ supersedes every evil effect we suffer because of Adam's sin. I submit Paul's demonstration of this proposition to you:

I. The Power of Adam's Sin Is Overcome in Christ.

Paul observed that Adam was a type of Christ because his act had effects upon those who followed him. But he had scarcely expressed this thought when the contrasts between the two struck him as being the more prominent. And so he says immediately, but not as the trespass, so also is the free gift (Romans 5:15). The power of the two is vastly different, both in their aim and their degree. We notice the power of the act of each one.

1. Note the power of Adam's trespass upon us. Because of that one violation, the many died. By many Paul evidently means everyone, and it is in this sense he uses the term all through his argument of the surpassing reconciliation which we have in Christ. The power of Adam's sin was to bring death to everyone, beginning with himself, to his own children, and down to our very selves.

2. Be the power of Adam's sin so great, a comparison with the gratuitous gift of Christ makes it seem weak. For because of the free gift of Christ, the Holy Spirit, through Paul, says, Much more did the grace of God, and gift by the grace of the one man Jesus Christ abound unto the many (Romans 5:15).

God's favor because of Christ's death abounded first of all to redeem us all from the grave. For as in Adam all die, so also in Christ shall all be made alive (1 Corinthians 15:22). But what would it profit us to be raised from the death we suffer in Adam, ready only to face God as criminals sentence to death for our own sins? This makes it necessary for the gift of Christ, to be sufficient, to do more than redeem us from the grave.

God not only graciously provides in Christ the reversal of the effect of Adam's sin, but also makes a way in him to wash away our own sins. Thus it becomes MUCH MORE powerful than Adam's sin. To summarize, Adam's sin has power to bring death to all. Christ's gift has power to reverse the death we suffer in Adam, and much more to provide the escape from the penalty of our own sins. Truly the power of Adam's sin is much more than overcome in Christ.

II. The Sentence of Adam Is Eclipsed

by the Contrasting Gift of Christ.

The Scripture says, And not as through one that sinned so is the gift (Romans 5:16). This passage makes very little complete sense in itself, without understanding it in the light of its explanation which says, for the judgment (or sentence) came of one (sin) unto condemnation (Romans 5:16). Therefore we believe that it is Paul's exact thought to say, The sentence pronounced upon the one that sinned is not like the (outcome of the) gift. The sentence or the judgment of Adam is eclipsed by the entirely different gift of Christ.

1. The sentence through Adam was pronounced because of one sin unto condemnation. One act condemned all to die. Not that we are guilty with Adam of that sin, but our relationship with him causes us to suffer his fate. A foolish helmsman on a boat may be the cause of the sinking of a ship during a storm. Just as he may perish in the sea for his folly, so will the passengers, though they are innocent. So we, being as it were in the same boat with Adam, he being the progenitor of the race, suffer the sentence or judgment of death with him.
2. But lo! Take a glance at what happens through the gracious gift of Christ. Whereas Adam's one sin brought condemnation to many, Christ's act takes people, bearing the sentence of Adam's sin, and brings them to justification. In God's sight people who are in Christ are not guilty. We saw that Christ's gift had power to reverse the death which passed to all in Adam's sin, and furthermore, it had power to do much more. Now we can see even more plainly than previously what that much more is. It is that power to take us, with the sentence of Adam's sin upon us, and many of our own sins, and make us just in God's sight.
Some will probably have noticed that the power of Adam's sin and the sentence that came through him amount to one and the same thing, physical death to the whole human race. But the value of considering these various aspects of the disobedience is found in the fact that each view of it gives new light upon the surpassing qualities in Christ's work of reconciliation.

III. The Resulting Reign Through Adam's Sin

Is Wonderfully Overthrown in Christ. [1]

*Although vs. 17 is introduced as though it were explanation by Paul, I treat it as a third comparison, as do authors MacKnight and Sanday.

A still more striking contrast between the free gift of Christ and the trespass of Adam may be seen in the resulting reigns which came through the two acts.
1. Because of the trespass of the one man, DEATH reigned through that one man. In his action death found a channel through which to exercise its dominion. We have suggested this thought previously, and now it is stated plainly.

2. However, because of the free gift of Christ, they that receive the abundance of grace and the abundance of the gift of justification shall themselves much more reign in life through the one, Jesus Christ (Romans 5:17). Notice that through Christ WE shall reign, not death. Death's dominion over us is wonderfully overthrown in Christ. Not that we do not die, but death has no power to hold us, and, if we receive the abundance of the gift of justification, WE shall reign in life, when once we be resurrected, and redeemed once for all from death's kingship. Death is overthrown, and we are no longer of them who through fear of death were all their lifetime subject to bondage (Romans 2:15).

IV. The Effects of Adam's Sin Are Contrasted with Those of Christ's Gift.

Paul began his comparison of Adam's sin with the reconciliation which we have in Christ in verse twelve. In entering into the discussion of Adam's sin, however, his main thought was interrupted, and not really picked up again till verse eighteen. If we connect verse twelve with the last half of verse eighteen we get the main thought of this entire Scripture. As through one man sin entered into the world and death through sin, even so through one act of righteousness the free gift came unto all men to justification to life.* Verse eighteen not only completes the argument, but it sums up all the contrasts that have been presented about the power, the sentence, and the resulting reign through Adam's sin, and tells HOW these came about.

*I translate this justification to life, rather than of life with the common versions.

1. Through one trespass, Adam's act of eating the forbidden fruit, judgment came upon all men to condemnation (Romans 5:18 a) of death. This summarizes all that has been said about the power, sentence and reign through Adam.

2. However, just as judgment came upon all men through Adam's act, even so through one act of justification the free gift (of Christ) came unto all men to justification to life (Romans 5:18 b). Incidentally, this verse proves positively that the death which the human race suffers in Adam is ONLY physical death, because it is stated unequivocally that as surely as Adam's sin condemns everyone, so does Christ's act save everyone from that condemnation. Of course, we know that no unbeliever will be saved, and so this passage must be understood to say that Christ justifies everyone to physical life, and not to spiritual or eternal life.

3. But how does it work out that a single act on the part of both Adam and Christ completely affects all men, one for bad and the other for good? It was by God's appointment that it is so. In the case of the former decision, God was eminently just, and in the case of the latter, unbelievably gracious.
a. No man sinned personally in Adam. How could anyone have done so? But the Scriptures say that through the one man's disobedience the many, meaning ALL, as in verse eighteen, were MADE sinners. You cannot MAKE a sinner out of a person when he is one already. So it was that in Adam, we, not having sinned personally, were made or constituted sinners by God's appointment, and were imputed the sentence of his disobedience. THUS we were made sinners, in suffering the effect of his act with him. Any other interpretation makes verse eighteen pronounce universal and unconditional salvation, which the word emphatically denies.

b. But God, the just and the justifier, also imputes a righteousness or justification to us, which will enable every man to stand alive before the presence of God in the last day. For through the obedience of the one shall the many be made righteous (Romans 5:19), that is, justified from the eternal power of Adam's penalty. Then shall those who have received the Lord Jesus find themselves eternally alive; and free from all sin, and not merely raised to suffer eternal punishment, the second death, for their own sins.

Conclusion

The power, and the sentence, and the resulting reign because of Adam's act are changed, through Christ, from facts bringing everlasting doom to us. If we receive the abundance of God's grace, and the abundance of Christ's gift of justification we have no need to fear the fleshly state we are in; for as surely as death may have reigned over us, we shall reign in life through Jesus Christ. It is no far away theological vagary. This is life itself. And thanks be to God for the unspeakable gift!

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