This paper will verify, chapter by chapter of Romans justification is by faith alone and is an essential and fundamental doctrine of Christianity and without it one can not claim to be Christian or saved. Every chapter of Romans covers something very important regarding salvation. The letter to the Romans covers who is justified by the blood of Jesus, how and why. It is by the glory of God that we see the over view of soul winning in the book prior Romans and Romans being the primary source for the Bible Way to Heaven.
The first chapter expresses key doctrines. Who is Jesus, if not he eternal Son of God and God as well.
Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
As the degradation of the world comes to a climax we see Oneness/Modelism coming to it’s fullness to usher in the anti-Christ. The One god is found in many religions from Judaism to Islam and all in accordance to the One World Religion. It is essential to the gospel presentation to clarify who Jesus is, and in one verse Christ as God and the eternal Son of God in the book of Romans. But this is one of few in essential doctrines in soteriology and justification that are found in Romans 1.
The Reprobate doctrine in verses 20-32 not only give an understanding on how a Sodomite becomes a Sodomite, but also the dangers of rejecting Christ. By our free will if the gospel is rejected, God finally gives them up and over to a Reprobate mind and that conscienceless mind is capably of all manner of wickedness. Not ever Reprobate is a Sodomite, but every Sodomite is a Reprobate. For this cause we Go soul winning. If some of the world’s most wicked people were ministered to, they may have gotten saved.
But instead of the exposition of these wonderful truths, we get dire news about God’s wrath against sin. Indeed, it is not until fully two chapters later, in 3:21, that Paul finally picks up on the themes he broached in 1:16-17. Why is this? Apparently Paul thinks it necessary to make clear just why the revelation of God’s righteousness in the gospel is necessary. Only by fully understanding the “bad news” can we appreciate the “good news.” Thus, Paul goes to some lengths to detail for us the nature and dimension of the human predicament ( 1:18-3:20). [Moo, Douglas J. (2012). The NIV Application Commentary: Romans (p. 59). Wordsearch. Retrieved from https://app.wordsearchbible.com.%5D
There are some that believe God has a special covenant with a group of people. The problem with this is it a stretch and twist of scripture. It is abundantly clear that there is only one way to heaven.
For there is no respect of persons with God.
Furthermore we see there is replacement from physical to spiritual in verses 28 and 29. The greatest sign of those who belong to God has been now transformed by faith in the finished work of Christ from the outward in the flesh to spirit and the heart. And all who are circumcised of the heart are His. But not all who are circumcised of the flesh are His.
Verses 28-29 are a kind of appendix to this argument. Paul has made clear that being circumcised and possessing the law ( v. 27b) do not, by themselves, qualify a person to be part of God’s true, spiritual people. Such outward marks, to be sure, can show that a person belongs to the “physical” Israel. But real Jewishness can never be determined by physical birth, by cuts on our skin, or by devotion to a particular book. To be a “real Jew” is an inward matter. It is marked by the “circumcision of the heart,” a circumcision that comes in the context of the Spirit, not the “written code.” Circumcision of the heart is, of course, no new requirement. Moses himself called on the people of Israel to “circumcise your hearts, therefore, and do not be stiff-necked any longer” ( Deut. 10:16; see also Jer. 4:4). God’s true people have always been marked by faith-filled commitment to God and not merely by external rites. But Paul does go beyond the Old Testament by insisting that this heart circumcision is accomplished “in” or “by” (Gk. en) the “Spirit” ( pneuma) and not the “letter” ( gramma). [Moo, Douglas J. (2012). The NIV Application Commentary: Romans (p. 96). Wordsearch. Retrieved from https://app.wordsearchbible.com.%5D
This chapter covers why we need Christ to justify our sins. Someone to redeem us from hell which we all deserve.
As it is written, There is none righteous, no, not one:
For all have sinned, and come short of the glory of God;
We are all justified by faith. When Christ died and paid the sin debt for us, it was not for a race of people long gone, or a false religion still here, but for the whole world. That same gift is offered to every creature.
Law. Although not made clear at this point in his argument, Paul’s following statements shift the focus away from the Torah and obedience to it as the defining characteristic of the people of God. Instead, he will stress the divine act in Christ and the faith response to it as that which characterizes God’s people. Here we find a major reason that Paul contends justification is not by works of the law, namely, because God has worked through his Son to effect justification for his people. At the same time, Paul assigns the law a new role. Rather than being a dividing wall between Jew and Gentile and a source of justification for the Jew, the Torah, Paul maintains on the basis of Scripture itself, has silenced every mouth and holds the whole world — both Jew and Gentile — accountable to God (3:10 – 19). Such a move, radical in its day, serves to reinforce this profoundly countercultural gospel message: that God was at work in Jesus Christ to justify all who will believe in him apart from the works of the law (3:21 – 26).
Our justification and salvation has always been by faith alone. This is important because there is a strange and false doctrine known as dispensationalism. This chapter clarifies that God’s grace and our justification has remained the same. This is the difference being the insufficient sacrifice of men to the perfect sacrifice of the Son of God.
For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
Paul even quotes Gen 15:6 in Rom 4:9 — “Abraham’s faith was credited to him as righteousness,” a phrase he uses to refer to the forgiveness of sins and justification before God (4:6 – 8, 24 – 25) — so that he can point to the temporal inconsistency of ascribing too essential a role to circumcision. Faith, Paul insists, was credited as righteousness “not after, but before” Abraham was circumcised (4:10), and it was only after God promised Abraham innumerable descendants that God instituted the covenant of circumcision. Thus, according to Paul, God’s covenant with Abraham reveals that it is faith in God’s word and trust in God’s faithfulness, not circumcision, that is the mark of Abraham’s descendants, a shocking argument that thereby includes believing Gentiles in God’s family (4:11 – 12).
There is a consistency to our God that must be seen. He has imputed His righteousness, as we learned from the last chapter that we have fallen short from this glory. For all of us who believe, our sins are covered and righteousness is imputed; justifying us by our faith. There is another important doctrine to see in this chapter.
The doctrine of who the Seed of Abraham is. In verse 16 we see
…to the end the promise might be sure to all the seed…
The seed is not a race of people long gone, but a spiritual kingdom through Christ Jesus.
And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.
But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification.
It is because we believe and put 100% of our trust in Christ and His finished work that we are justified. There is no adding or subtracting to this as Paul clearly states the one time the question is asked:
… Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.
Paul left no room for any other way to be saved. You can not repent of sin or sins, no church attendance or baptism can save you, it is just the belief. God’s conditions will be found in Romans 10. This knowledge should give us peace.
This chapter expresses the deep love God has for the whole world. He commendeth his love toward us while we were yet sinners Christ died for us. Christ took that sin debt for us. The price of sin being death and hell. Since Christ took this upon himself, our sin debt, this propitiation, we are justified through His blood.
Alongside this subjective evidence of God’s love, we also have objective proof of that love in the cross of Christ. At the time God determined, at just the right point in salvation history, “Christ died for the ungodly” ( v. 6; cf. also, for this sense of time, 3:26; 8:18; 13:11). 5 Sending his Son to die for people who refused to worship him (the basic connotation of “ungodly”) reveals the magnitude of God’s love for us.
Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
This free gift does not give us the right to sin freely, it gives us the right to serve and be obedient freely.
What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?
Grounds for Holiness. Paul’s admonition for believers to serve Righteousness rather than Sin as their lord is similar to the challenge in Wisdom for the audience to embrace Wisdom as a “holy spirit” rather than to pine for Death as a forbidden lover. Whereas the author of Wisdom bases his argument on the character of God and his plan for creation, Paul grounds his argument on the gospel of Christ and the baptism of believers. If Paul and the author of Wisdom were to compare notes, the apostle would also shake his head at the folly of people partnering with Death rather than seeking God’s Wisdom, righteousness, and life. Paul too would be nauseated at the thought of the wicked invitation to Death in the face of God’s glory and creation.3 Nevertheless, the apostle goes further than using God’s work in creation as a foil for immorality and Death (cf. Rom 1:19 – 32). He goes on to stress God’s work in Christ over against Sin and Death.
His grace is not warrant the will to sin, but abhorrence of the sin in the flesh, which we aught to mortify.
This chapter will express that we should out of love and adoration for this free gift, we aught to be obedient unto all of God’s ordinances. The first ordinance to be observed is baptism. Since baptism is an outward expression of our death, burial and resurrection with Christ, then the water baptism must be as it is defined full emersion.
Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
Our soul, once the conditions are met, is justified and redeemed in an instant. However, we still battle with the flesh, which is not saved. We wrestle with the sin in the flesh daily. We must take up our cross daily and walk in the spirit.
Paul explains how a person who is born again can “ride two horses”, although it is against the will of the spirit; the battle between the sin in the flesh and the holiness of the spirit.
For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me.
Paul shares this truth with us so we do not doubt our justification and salvation based on our sins. There has to be understanding that the justification is instant and the spirit is renewed, but the flesh will still sin. This doesn’t make a person any less a child of God.
Most lay Christians think that Paul is describing his own experience as a normal, mature believer. 1 Having described how he first came to know the law in 7:7-12 (past tense), he now shares with us his continuing struggle (present tense), even as a Christian, to fulfill the law of God. For while God has redeemed him from sin, he is still in the body, subject to temptation and the continuing struggle with the “sinful nature.” Thus, his obedience is not perfect. But he joyfully looks forward to the day when God will transform his body ( 7:24-25a). In the meantime, he continues to find himself divided between service to the law of God and service to “the law of sin” ( 7:25b). In other words, Paul reflects in this passage the “already-not yet” tension of Christian existence. The new regime has come, and believers belong to it by faith. But the old regime still exists and exerts its influence on believers. Struggle with sin inevitably marks our life in this world.
For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
God, our spiritual Father, will correct us. A father doesn’t scourge a son if he does nothing wrong. Our Holy Father scourgeth us because we still sin. This act is a clear indication of the transformation of being enmity to sons of God.
But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.
The chapter closes with the surmise of this truth that we as reborn creatures that is our regenerated souls are in conflict with our sinful flesh.
I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
We must do our utmost to be in spirit daily by prayer and study of His word. The Bible alone holds truth. The Bible alone holds the fuel for the altar fire that must never go out. The Bible will show us things that we are doing against God in our daily lives. The new spiritual conscience will correct us. We must mortify our sinful flesh daily of thoughts, actions or speech that is against God.
For as many as are led by the Spirit of God, they are the sons of God.
As justified and redeemed creatures we aught to call out to our Father for help in these matters. We know that forgiveness is already granted by His grace and mercy, but we’re compelled to call upon Him in times where our sins are a grievous burden.
One of the most important aspects of soteriology is found at the very end of this chapter. The fact that our justification can not be reversed and our salvation is forever and can never be taken away. In versus 38 and 39 we see a powerful statement by Paul that echoes Christ’s words in the book of John.
My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.
We can see fruits of the spirit which are discussed in Galatians chapter 5, but the key to verse 23 is that the whole world is called unto adoption not just one people group over another.
For God hath concluded them all in unbelief, that he might have mercy upon all.
This truth has been established prior to the New Testament. God has stated in a few books of the Old Testament these words:
… for ye are not my people, and I will not be your God.
Romans 9, 10, 11
These three chapters cover an aspect of justification that has to be clarified. The Bible says God is not a respecter of persons. And Christ proclaimed that all must come to belief in the book of John chapter 3. These three chapters explain how and why the Jews or Physical Israel was rejected and can be grafted back in, if only they would come to belief. Not all of Israel is Israel and the circumcision of the heart and many other verses declare this distinction.
Verse 6b sets forth the thesis for verses 7-29: “Not all who are descended from Israel are Israel.” Clearly, Paul differentiates two “Israel’s”: what we might call a “physical” Israel based on descent, and a “spiritual” Israel. What is the “spiritual” Israel Paul has in view? While the point is debated, we think it likely that in Galatians 6:16, Paul refers to the entire church as “Israel,” as the NIV translates: “Peace and mercy to all who follow this rule, even to the Israel of God.” With this translation and punctuation, “Israel of God,” is identical to “all who follow the rule”—in the context including both Jewish and Gentile Christians. 1 This, then, may be what Paul means here: Not all Jews by birth belong to the “Israel of God,” the church. 2
The famous chapter 9 is often misunderstood although it is quite obvious when it is compared to Genesis.
And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.
When one reads chapter 36 of Genesis, you see God did not hate Esau. He loved and blessed him. As shown in chapter 25 of Genesis, Romans 9 is talking about two nations. And Christ goes on to say these words as His final statement on the subject:
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.
Jesus called the Jews many things such as vipers and white washed sepulchers. But this statement is powerful. Knowing that are a satanic religion serving the one god, Ramphan and Molach (all concluded as the devil), the synagogue of Satan, should be no surprise. To this very day the star of the devil is found on every synagogue and upon their flag. It was never David’s. He never had a star. Any Kabahlist will tell you that is numerological value is 666.
We see them serving at the feet of God’s children. This is fulfillment. Not something to boast in as we should all rather see them come to Christ.
In chapter 11 Paul explains why some of them won’t hear the gospel and reject it. If you are a soul winner, you will have noticed that there is a lot of distain for Christ from those who follow the religion of Judaism. It is because they are taught to hate Him. Their bible, the Talmud claims some blasphemous things. God has blinded some and they won’t turn. But others will be grafted back into Christ and also receive adoption.
The proceeding chapters do not cover justification, but do have some things that I would like to cover of importance to the believer.
Life of the believer and the church is covered in this chapter. A powerful statement worth noting as the host of Christendom outside of the Baptists have abandoned. As seen in the following statement by Moo.
This first impression is not far wrong. Paul does move rapidly and with little clear continuity of subject matter through a list of basic Christian moral imperatives. However, we should note also that the Greek text displays some well-thought out patterns that cannot be duplicated in English (see Bridging Contexts). Moreover, even though these verses cannot be unified around a governing theme, they do feature a persistent motif: the call for a humble and peaceable attitude toward others, both fellow Christians ( vv. 10, 13, 16) and non-Christians ( vv. 14, 17-21). Here, Paul suggests, is a key test of the sincerity of love, the heading for the passage as a whole ( v. 9a). The humility and deference toward others is, in turn, a key ingredient in that good and perfect will of God ( 12:2) that Paul illustrates in these chapters.
The statement Paul made was a very simple and clear one.
Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.
We should hate. I know that’s not what the world tells you. And most churches, its overwhelming focus on the first sentence. Ecclesiastes 3 says there is most certainly a time to hate. One can not love without hating. To abhor a thing is to hate it in a godly sense. It is the highest form of hate. This abhoration leaves us without tears when a gravely wicked person hurts a child and is cast into hell for all eternity. It also leads us to avoid it and cleave to that which is good. Spend more time with brothers and sisters. There are generally three church services, attend them all.
Love your brethren. If you are with them as much as you should, you should find yourself serving in various ways.
Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
In 13:9-10, Paul explains just how it is that loving others “fulfills” the law. The love command, found in Leviticus 19:18 and cited by Jesus himself when asked about the “greatest commandment” (Matt. 22:36-40), sums up all the other commandments. Paul cites as examples four of the most famous commandments from the Decalogue: the prohibitions against adultery, murder, stealing, and coveting. 2 But how does the love command sum up these other commands? The verb Paul uses here ( anakephalaioo) is rare in the Bible, occurring elsewhere only in his assertion that God intends to “bring… under one head” all things in Christ ( Eph. 1:10). It was used in literary Greek to refer to the summation or conclusion of a book or speech, 3 but this meaning is not relevant to this text. Thus, we are left to draw our own conclusions from the context and from Paul’s teaching elsewhere.
Paul expresses a life full of gratitude toward our God; we aught to see all the blessings from the sustaining of our lives upon waking to our health and all of God’s providence.
He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.
Romans 15, 16
Paul wraps up these two chapters in his known way to express the blessing of grace from Christ to all of the brethren. More importantly is the call to bring the gospel, to preach Jesus, the mystery of salvation to every creature. This is a commandment.
Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: To God only wise, be glory through Jesus Christ for ever. Amen. (Written to the Romans from Corinthus, and sent by Phebe servant of the church at Cenchrea.)
Let’s Go Soul Winning.
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