Righteousness, Circumcision, and Abraham’s Faith

“Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness. How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. 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 father of all who believe without being circumcised, so that righteousness would be counted to them as well, and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised” (Romans 4:9-12, ESV). 

All people (whether Jew or Gentile) are justified according to the same kind of faith-response to the Lord, not reliance on ritualistic ordinances of the old law but on God’s righteous work in Christ, trusting him to do what he promised to do when we step out in faith and do what he directs us to do. 

Circumcision, as a highly valued “work of the law” among Jews and Judaizers at the time Paul composed Romans, was being promoted as a requisite of divine favor and blessings excluding so many ethnically diverse disciples and causing unnecessary division (cf. Rom. 2:25-29; 3:1, 30; 15:8).¹ Circumcision is thus highlighted here to distinguish between what had become a meritorious work of the flesh, on one hand, and the kind of faith that enabled Abraham to be justified, on the other. “Circumcision and the Law were separate in time and in origin. But from the moment of the institution of the Law they were co-extensive in their operation: for those under the Law were under Circumcision.”²

God pronounced Abraham righteous (Gen. 12:1-3; 15:6) prior to his circumcision (Gen. 17:10-11, 24), so Abraham has become “the father of all” (both Jew and Gentile) responding to the Lord with the same kind of faith. The phrase rendered in English, “all who believe” (ESV), with two pronouns and a verb, is actually pántōn tōn pisteuóntōn (an adjective and articular participle) that should be translated, “all the believing [ones].” Paul is not telling non-Christians to get saved by merely believing without repentance and baptism; he is writing to penitent baptized believers whose faith-response has already included repentance and baptism (6:1-18). “Faith in Christ and baptism were, indeed, not so much two distinct experiences as parts of one whole. Faith in Christ was an essential element in baptism …”³

To “walk” [stoichoûsin – presently and continuously]⁴ “in the footsteps of the faith that our father Abraham had” is not reliance on Jewish rituals (like circumcision) but living a life of obedient faith.

--Kevin L. Moore

Endnotes:

     ¹ Cf. Acts 15:1-5; Gal. 2:12; 5:1-6; 6:12-13, 15; Tit. 1:10.

     ² J. B. Lightfoot, Notes on Epistles of St Paul 280.

     ³ F. F. Bruce, Romans 129.

     ⁴ Cf. Gal. 5:25; 6:16; Phil. 3:16; compare peripatéō in Rom. 6:4; 8:1, 4; 13:13; 14:15.

Related Posts: Questions About Baptism, Abraham Believed God (Rom. 4:3), Justification, Peace, Hope (Rom 5:1-2), Baptism: Death, Burial, Resurrection (Rom 6:1-4) 

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“Abraham believed God, and It was counted to him as righteousness” (Romans 4:3)

“What then shall we say was gained by Abraham, our forefather according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? 'Abraham believed God, and it was counted to him as righteousness.' Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness” (Romans 4:1-5, ESV).

The Faith of Abraham

Among the first-century Roman Christians, prior knowledge of Abraham is presupposed.¹ Despite his pagan ancestry, Abraham was called and justified by God (Gen. 11:27–12:4; Josh. 24:1-3), something the Gentile Christians could appreciate. As the ancestral father of the Israelite people, he would have been highly esteemed by ethnic Jews. 

Dialogically engaged with a hypothetical Jewish discussion partner (cf. 2:17), Paul alludes to Abraham as “our forefather according to the flesh.” The term “flesh” [sárx] is descriptively linked to physical Israel and the rite of circumcision (2:28) and accompanying “works of the law” (3:20), later applied to human weakness involving sinful living (6:19; 8:4-13). Contextually, therefore, the “works” [érga] that are separate from and unrelated to justification are not just any active deeds (cf. 2:6-7) but meritorious works stemming from the Law of Moses, requisites of old-covenant Judaism, as per the foregoing discussion (3:19-20, 27-28).² It is this particular category of “works” that Paul consistently contrasts with “faith” (3:27; 9:32; cf. Gal. 2:16; 3:2-5). 

The Works of Abraham

Actively doing something is not discounted here (cf. 2:10). Rather, the issue concerns one who “works” [ergázomai] so he can “boast” [kaúchēma] (cf. 3:27) and earn “wages” [misthōs] regarded as something he is “due” [opheílēma]. But this is not how Abraham (or anyone else) was justified. According to “the Scripture,” quoting Genesis 15:6, “Abraham believed God, and it was counted to him as righteousness” (also vv. 9, 22; Gal. 3:6).  

Abraham’s response to God was more than a mere passive, intellectual concession, as the English word “believe” might suggest. Up to this point in his sojourn, not only did Abraham mentally assent to God’s word but he trusted in God enough to do what God enjoined every step of the way: “By faith Abraham obeyed …” (Heb. 11:8, 17). And he continued to walk in obedient faith for the rest of his life. Paul goes on to describe Abraham as the father of those “who also walk in the footsteps of the faith that our father Abraham had …” (Rom. 4:12), in line with how the Romans already understood active “faith” [pístis] (1:5, 8, 12). Paul never interpreted “faith” as simply a mental assent to a doctrinal truth without any active response, nor did he view the requirements of God as “works” that humans have devised to save themselves, esp. the works (deeds, actions) of humble obedience (Phil. 2:12). 

Genesis 15:6 is also quoted by the Lord’s half-brother (Jas. 2:23) to counteract a dead “faith” void of obedient “works,” concluding, “You see that a person is justified by works [érga] and not by faith alone” (v. 24). Paul and James, writing to different audiences grappling with different issues, are complementary rather than contradictory. The “works” highlighted by Paul relate to the ritualistic observances of the Mosaic Law, while the “works” in James pertain to non-meritorious demonstrations of faith, legitimizing the shared use of the same OT text. While “faith” [pístis] is our fundamental response to God (Rom. 3:27-31; 5:1-2), both James and Paul clearly show that saving faith is an active, obedient, working faith (1 Thess. 1:3; Jas. 2:14-16), i.e., “faith working through love” (Gal. 5:6).  

The Righteousness of Abraham

 For Paul, genuine “righteousness” (cf. v. 6) is appropriated through the avenue of faith and is almost always contrasted with what can be described as law-oriented works righteousness (4:11-14; 9:30-32; 10:4-10). At the same time, righteousness “obligates the redeemed one to serve God faithfully” (BAGD 197). In an ethical sense, it characterizes the life of faithful obedience that is expected of all baptized believers (6:13, 18, 19, 20).³ 

Conclusion

Paul wants his readers to know that we are justified by the same kind of faith by which Abraham was justified – a working, active, obedient faith as opposed to a Mosaic-law-oriented-meritorious-works-righteousness apart from the gospel of Christ. Saving faith is not void of obedience any more than saving obedience is void of faith. To conclude otherwise is to ignore the groundwork laid in the first three chapters of Romans.   

--Kevin L. Moore 

Endnotes:

     ¹ On the example of Abraham in the NT, see Acts 3:25; 7:2-17; 13:26; Rom. 4:1-25; 9:6-8; 11:1; Gal. 3:6-7; 2 Cor. 11:22; Heb. 6:13-15; 11:8-19; Jas. 2:20-24.

     ² A number of passages employ érgon (“work”) without nómou (“of law”) but have the same meaning (BAGD 308); e.g., Rom. 4:2, 6; 9:12; 11:6; and Eph. 2:9.

     ³ The converse – unrighteousness – is the result of disobedience (Rom. 1:28; 2:8; 3:3-5; 10:21), for which the antidote is God’s righteousness manifested in Christ and the saving power of the gospel (Rom. 1:16-17; 3:21-26). 

Related Posts: Faith and Works, Bookends of Romans, Righteousness, Circumcision, Abraham's Faith (Rom 4:9-12), Abbreviated Gospel, Baptism (Rom 6:1-4) 

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God passed over former sins? (Romans 3:25)

According to Romans 3:25, God’s righteousness is demonstrated in his “forbearance” or “merciful restraint,” “through the forbearance of the sins previously committed.”¹ Does this mean God “waited patiently to deal with sins committed in the past” (ISV), or he “let the sins previously committed go unpunished” (NASB 2020, NIV, NLT), or he “passed over” former sins (ASV, CSB, ERV, ESV, NASB 1995, NET, NKJV, N/RSV, WEB, YLT), or does this involve “remission”/ “forgiveness” (Douay-Rheims, NAB, KJV)? 

While God’s holiness demands punishment for sin, his forbearance has withheld the full extent of his wrath (cf. Acts 14:16; 17:30) until his justice could be satisfied in the sacrificial death of his Son, enabling sins (past, present, future) to be forgiven (cf. Gal. 4:4-5; Heb. 9:15, 26).²  Continuing the “covering” sense (cf. 4:7) of the mercy seat analogy (see previous post), this is not ignoring sin but providing a means of redemption without compromising or violating the holy and just nature of God. The point is “God’s ‘consistency’ in always acting in accordance with his own character.”³ Divine forbearance affords not only the opportunity but the incentive to repent (2:4).  

Paul continues in v. 26, resuming the “but now” of v. 21, noting that God’s righteousness apart from the Law, consistent with his just character and justifying activity, is demonstrated “at the present time”⁴ toward the one, not necessarily “who has faith in Jesus” (ESV), but the one “out of” [ek] the “faith of Jesus” [písteōs Iēsoû], i.e., characterized by and benefitting from Jesus’s faith(fulness). 

--Kevin L. Moore

Endnotes:

     ¹ Unless noted otherwise, scripture quotations are the author’s own translation.

     ² Foreshadowing the atoning sacrifice of Jesus, persons were saved under the old Jewish Law by God’s grace through faith (Rom. 4:3-16; cf. 3:25; 9:31-32), and “the only faith that counts for anything is a faith that responds to whatever God says (Rom. 10:17)” (Gary Workman, “The Nature of the Gospel,” in The Book of Romans 85).

     ³ Douglas J. Moo, The Epistle to the Romans. NICNT (Grand Rapids: Eerdmans, 1996) 240. 

     ⁴ On the timing of God’s justifying work through Christ, see esp. Rom. 5:6; Gal. 4:4; also 2 Cor. 6:2; Eph. 1:10; 1 Tim. 2:6; Tit. 1:3.

Related Posts: All Have Sinned (Rom. 3:23), Jesus Our Propriation/ Expiation

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Is Jesus Our Propitiation or Expiation?

Romans 3:24-25 speaks of “the redemption in Christ Jesus whom God purposed as a hilastērion through faith in his blood …” (author's own translation).

Jesus was “purposed” or “manifested”¹ by God as a hilastērion,² a term that conveys either “expiation” (RSV) in the sense of “atonement” (ISV, NIV, NRSV), or “propitiation” (ASV, ESV, NASB, N/KJV) in the sense of “appeasement” of divine wrath. In the LXX the word was used for the “mercy seat,” from the Heb. kappōreth (“propitiatory”), the lid of the Ark of the Covenant (Ex. 25:17-22; et al.) where Israel’s atonement was appropriated each year (Lev. 16:15-16). On either end of the gold-plated lid were two cherubim, with the presence of God in the form of the Shekinah in between. 

When Jesus had accomplished his mission on earth by way of death, burial, and resurrection, on either end of where his body had been laid were two angels (John 20:12). “Indeed, Christ has become the meeting place of God and man where the mercy of God is available because of the sacrifice of the Son.”³ While appeasing the “wrath of God” (cf. 1:18; 2:5-8) and allowing “peace with God” (1:7; 5:1), Jesus is our metaphorical “mercy seat” (CSB, NET, YLT) in the sense of “atoning sacrifice” (BSB, MSB, WEB). Does he then serve as an “expiation” (atonement) for sin, or a “propitiation” (appeasement) of divine wrath? Yes he does! 

What God has accomplished in Christ is “through faith in his blood,” a metonymy for his “death” (5:6-10).⁴ This is at the heart of the gospel message calling for an obedient faith-response where redemption is actuated  (6:3-7).

--Kevin L. Moore

Endnotes:

     ¹ The idea of planning or proposing is the more common usage of this verb (cf. Douay-Rheims, JUB), although the idea of displaying may fit the context better (cf. ASV, CEB, CSB, ERV, ESV, NASB, NET, NIV, N/KJV, NLT, N/RSV). Unless otherwise noted, scripture quotations are the author's own translation. 

     ² The only other occurrence in the NT of this noun is Heb. 9:5. The verbal form [hiláskomai] is found only in Luke 18:13; Heb. 2:17.

     ³ Everett F. Harrison, “Romans,” in The Expositor’s Bible Commentary. Vol 10. Eds. Frank E. Gaebelein and J. D. Douglas (Grand Rapids: Zondervan, 1976) 43.

     ⁴ Cf. Matt. 26:28; Acts 20:28; Eph. 1:7; 2:13; Col. 1:20; Heb. 9:11-15; 10:17-19; 13:12, 20-21; 1 Pet. 1:18-19; 1 John 1:7; Rev. 1:5; 5:9; 7:14; 12:11.

Related Posts: All Have Sinned and Fall Short of God's Glory

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All Have Sinned and Fall Short of God’s Glory

“For all have sinned and fall short of God’s glory, being justified freely by his grace through the redemption in Christ Jesus” (Romans 3:23-24).¹

Contextually the “all” here is not a universal evaluation and indictment of each individual person, regardless of age, mental capacity, and culpability. Otherwise, Jesus himself would be implicated.² The overarching theme of Romans is that Jews and Gentiles alike stand before God on the same footing. Irrespective of genealogical descent, the obedient receive divine favor and the disobedient face divine wrath (2:6-16); there is no partiality with God (2:11). All are guilty (3:10-12, 23; 5:12), whether Jew or Gentile (3:9, 19), not just one ethnic group to the exclusion of the other. 

All “have sinned”³ in the past and “fall short”⁴ in the present “of God’s glory.” While “glory” [dóxa] has various shades of meaning in scripture,⁵ here it seems applicable to “the divine presence and the privilege man originally had of direct communion with God…. God’s glory is the majesty of his holy person. To be cut off from this fellowship is the great loss occasioned by sin.”⁶ Nevertheless, the heavenly plan of justification “is intended to restore something of the glory of God to our lives so that we ‘can see and reflect the glory of the Lord’ (2 Cor 3:18)—and one day come to share his glory fully, in all its splendor (5:2).”⁷

Just as all have sinned, all are “justified freely by his grace.” God’s grace is freely offered as a gift, but it is of no value unless and until it is received by way of an obedient faith-response to the gospel.⁸ “What God has given the world in Christ, infinitely great and absolutely free as it is, is literally nothing unless it is taken.”⁹

The term “redemption” was originally used of “buying back” a slave or paying a ransom for a captive to attain release from bondage; then fig. in the NT for “release” from sin (BAGD 96). Spiritual redemption is “in Christ Jesus,” a prepositional phrase prolific in Paul’s writings. Penitent believers, having been baptized “into Christ” (6:3) are thus “in Christ” (6:11), inextricable from being in Christ’s emblematic body – the church (12:3-8).

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² 2 Cor. 5:21a; Heb. 4:15; 9:28; 1 Pet. 2:22; 1 John 3:5.

     ³ To “miss the mark” of God’s standard (cf. 2:12; 5:12-16; 6:15). 

     ⁴ The verbal husteréō essentially means “lacking” (Matt. 19:20; Mark 10:21; Luke 15:14; 22:35; John 2:3; 1 Cor. 1:7; 8:8; 12:24; 2 Cor. 11:5, 9; 12:11; Phil. 4:12; Heb. 4:1; 11:37; 12:15).

     ⁵ In John 17:5 Jesus prayed to regain his former dóxa, then said that the dóxa the Father had given him was also given to the apostles (v. 22). All faithful disciples will share in this dóxa (Rom. 2:7, 10; 8:18, 21; 9:23; 1 Cor. 2:7; 2 Cor. 3:18; 4:17; Eph. 1:18; 3:13; Phil. 3:21; Col. 1:27; 3:4; 1 Thess. 2:12; 2 Thess. 2:14; 2 Tim. 2:10; Heb. 2:10; 1 Pet. 1:7; 5:1, 4, 10); note also the angels (Luke 9:26) and departed saints (Luke 9:31). Various nuances are apparent in Matt. 6:29; Luke 2:32; 4:6; 12:27; 14:10; 7:18; Rom. 9:4; 1 Cor. 11:7, 15; 15:40-43; 2 Cor. 3:7-11; Phil. 3:19; 1 Thess. 2:20; Heb. 2:7; 1 Pet. 1:24.

     ⁶ Everett F. Harrison, “Romans,” in The Expositor’s Bible Commentary. Vol 10. Eds. Frank E. Gaebelein and J. D. Douglas (Grand Rapids: Zondervan, 1976) 41.

     ⁷ Roger Mohrlang, Romans in R. Mohrlang and G. L. Borchert, Romans Galatians CBC 14. Ed. P. W. Comfort (Carol Stream, IL: Tyndale, 2007) 68, 70.

     ⁸ Cf. 1 Cor. 15:1-4; 2 Cor. 6:1; 11:4; 1 Thess. 1:6; 2:13; Jas. 1:21.

     ⁹ James Denney, “St. Paul’s Epistle to the Romans,” in The Expositor’s Greek Testament. Vol. 2. Ed. W. Robertson Nicoll (London; New York: Hodder and Stoughton, 1897) 611-12.

Related Posts: Rom. 3:24-25, Propitiation or Expiation? 

Related articles: Tracy Watts, Daniel's Prayer

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Faith and Works: Romans Chapter 2 Versus Chapters 3–4?

There are only two prospective outcomes of God’s righteous judgment: either (a) “glory,” “honor,” “immortality,” and “peace,” summed up as “life eternal” (Romans 2:7);¹ or (b) “wrath and fury, tribulation and distress” (vv. 8-9). The standard of judgment is the same for everyone, according to the “works” or “deeds” [érga] of each person (v. 6), without inequity, injustice, or favoritism. “For there is no partiality with God” (v. 11). 

The term érga is the plural form of érgon (vv. 6, 7, 15), referring to an “act” or “action,” a “work” or “deed,” “what one undertakes to do” or “something done,” applicable to human conduct whether good or bad.² The second chapter of Romans highlights active obedience in the justification process (vv. 6-8, 10, 13, 14), which seems at variance with the chapters that follow regarding justification by faith apart from works (e.g., 3:20, 28; 4:2-5).

In a linguistic sense, interpreters throughout the history of the interpretation of Paul have resolved the problem of Romans 2 by taking the rest of the letter, understood in the traditional sense of a negation of justification through the doing of good works, as the main text which determines the meaning of the entire letter. Romans 2—or the parts that do not fit that meaning—is then read in a way that is consistent with the rest of the letter. In that way, before the process of interpretation begins, the reading of Romans is predetermined in such a way that one part of the letter determines how another is to be read. In reality this predetermination of how chapter 2 is to be read also determines the meaning of the rest of the letter. By leaving out of consideration the possible influence of chapter 2 on the meaning of Romans, the traditional understanding is reinforced. Our understanding of the letter would be different if chapter 2 were allowed to co-determine its meaning…. the tension between Romans 2 and the rest of Romans should be considered, not as a problem to be avoided, but as a promising starting point for deepening our understanding of the letter …³

Alleviating Misconceptions

If justification is “by faith alone,” as commonly inferred from chaps. 3–4, what are we to make of chap. 2? Is this apparent discrepancy irreconcilable? The problem is not what Paul actually says but the way in which “faith” has been misconceived as merely an internal belief devoid of external acts [érga] of obedience. However, the original audience to whom Paul’s letter is addressed understood “faith” [pístis] as “obedience of faith” [hupakoēn písteōs] (1:5; 16:26; cf. 1:8; 2:6, 7, 8, 10, 13, 14; 6:3-17; 10:16; 15:18; 16:19). 

The humble “works” of obedience in chap. 2 are not the same as the judaized meritorious “works of the law” [érgōn nómou] (3:20, 28) discussed later.⁴ Context and linguistic qualifiers determine whether the term “works” [érga] and comparable expressions are meant in a positive or negative sense, so “there is no real antithesis between Faith and Works in themselves. Works are the evidence of Faith, and Faith has its necessary outcome in Works.”⁵

Conclusion

For those on the positive side of God’s righteous judgment, Paul clearly does not discount personal responsibility and effort as implied in Romans chap. 2 by the requisites of “seeking,” “endurance,” “of good work,” and “doing good” (vv. 7-10). Salvation involves divine-human participation for “those who do not regard their good works as an end in themselves, but see them as marks not of human achievement but of hope in God. Their trust is not in their good works, but in God, the only source of glory, honour, and incorruption.”⁶

For those on the negative side, the motivating disposition is “self-seeking” characterized by the ones who “do not obey [apeithéō] the truth, but obey [peíthō] unrighteousness” and everyone “who does [katergázomai] evil” (vv. 8-9). Condemnation is the inevitable consequence of human defiance, sinful effort, and rejection of God’s merciful grace. Whether good or bad, God “will give to each one according to his works” (v. 6).

--Kevin L. Moore

Endnotes:

     ¹ Eternal life is indicative of both longevity and quality of existence (cf. John 10:10; 1 Tim. 4:8). Unless otherwise noted, scripture quotations are the author’s own translation.

     ² Note Rom. 9:11; cf. Matt. 16:27; 1 Cor. 3:13-15; 2 Cor. 11:15; 2 Tim. 4:14; Tit. 1:16.

     ³ Hendrikus Boers, The Justification of the Gentiles (Peabody, MA: Hendrickson, 1994) 8-10.

     ⁴ A number of passages employ érgōn (“works”) without nómou (“of law”) but have the same meaning (BAGD 308), e.g., Rom. 4:2, 6; 9:12; 11:6; Eph. 2:9.

     ⁵ William Sanday and Arthur C. Headlam, A Critical and Exegetical Commentary on The Epistle to the Romans. ICC. 5th ed. (Edinburgh: T. and T. Clark, 1908) 57.

     ⁶ C. K. Barrett, The Epistle to the Romans BNTC (London: Adam & Charles Black, 1984) 46-47.

Related Posts: Bookends of Romans: Defining Faith, Abraham Believed God (Rom 4:3), Abbreviated Gospel, Baptism (Rom 6:1-4) 

Related articles: Donnie DeBord, When Are We Saved?

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Bookends of Romans: Defining “Faith” Biblically

Paul’s letter to the Romans has much to say about faith. The underlying Greek noun pístis and verbal pisteúō are found throughout the book for a combined total of sixty-one times.¹ Comprising nearly two thirds of these occurrences, the noun-form first emerges in 1:5 and its final usage is in 16:26, serving as bookends of the document. The bracketing texts read, in view of the apostolic mission: “through whom we received grace and apostleship unto obedience of faith [hupakoēn písteōs] among all the nations for his name” (1:5); “but now having been made manifest through the prophetic scriptures and according to the commandment of the eternal God unto obedience of faith [hupakoēn písteōs] made known unto all the nations” (16:26).² 

In the letter’s opening-thanksgiving, Paul writes, “First of all, I thank my God through Jesus Christ for you all because your faith [pístis] is being proclaimed in all the world” (1:8). Near the close of the letter the observation is made, “For your obedience [hupakoē] has reached (the attention) of all, therefore I rejoice over you” (16:19a).³ From beginning to end, faith clearly does not stand alone apart from obedience. Whenever Paul speaks of faith (e.g., 1:16-17; 3:22), it is not void of obedience. Whenever he speaks of obedience (e.g., 2:6; 6:17), it is not void of faith. The faith that appropriates justification, as explained in Romans, is always an obedient faith. 

Additional Bookends

Romans is further bracketed between other parallel concepts that help to enhance the letter’s thrust. Paul is a self-described “slave” [doûlos] of Christ (1:1a), later warning about troublemakers who “do not serve (as slaves)” [douleúō] our Lord Christ (16:18). “Paul … a called apostle, having been set apart for the gospel [euaggélion] of God” (1:1); “to him who is able to strengthen you according to my gospel [euaggélion] and the preaching of Jesus Christ” (16:25a). The gospel message was “promised beforehand through his prophets [prophētai] in the holy scriptures [graphaí], concerning his Son” (1:1b-3a); “according to the revelation of the mystery having been kept secret for times of the ages but now having been made manifest through the prophetic [prophētikōn] scriptures [graphaí]” (16:25b-26a). Among the nations “you also are called [klētoí] of Jesus Christ” (1:6); “all the called-out-ones [ekklēsíai] of Christ greet you” (16:16b). “Grace [cháris] to you and peace [eirēnē] from God our Father and Lord Jesus Christ” (1:7b); “the God of peace [eirēnē] …. the grace [cháris] of our Lord Jesus Christ be with you” (16:20).

Conclusion

If we begin our examination of Romans in chapter 3 or 4 or 10, we miss what has been established from the letter’s beginning and are therefore subject to misunderstanding and perhaps misconstruing what the inspired message conveys. Genuine faith is not merely an internal conviction without any observable action. Faith without obedience is disingenuous and lifeless. Obedience without faith is empty ritualism. The faith that saves is the faith that obeys. 

--Kevin L. Moore

Endnotes:

     ¹ The noun pístis occurs at 1:5, 8, 12, 17; 3:3, 22, 25, 26, 27, 28, 30, 31; 4:5, 9, 11, 12, 13, 14, 16, 19, 20; 5:1, 2; 9:30, 32; 10:6, 8, 17; 11:20; 12:3, 6; 14:1, 22, 23; 16:26. A form of the verb pisteúō is used in 1:16; 3:2, 22; 4:3, 5, 11, 17, 18, 24; 6:8; 9:33; 10:4, 9, 10, 11, 14, 16; 13:11; 14:2; 15:13.

     ² Unless noted otherwise, scripture quotations are the author’s own translation.

     ³ Half of Paul’s uses of the noun hupakoē (“obedience”) and verbal hupakoúō (“obey”) are found in Romans. The gospel preached on the Day of Pentecost and heard by “visitors from Rome” prompted a faith-response that included belief, repentance, baptism, and ongoing faithfulness (Acts 2:10-42), the same message Paul preached (1 Cor. 15:11; Gal. 1:7-9; 3:26-27).

Related Posts: Romans: Faith and Works, Abbreviated Gospel, Baptism (Rom 6:1-4) 

Related articles: Paul Merideth, It's Tough to Obey

 

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Synopsis and Summary of Romans

Simplified Twofold Synopsis

Chaps. 1–11: Both Jews and Gentiles have sinned, stand before God on equal terms, and are justified together in the same way.

Chaps. 12–16: Practical directives for how Christians ought to live and relate to one another and to the world.

Summary

1:1-7. Opening Greeting. 

1:8-15. Thanksgiving and care for the Romans.

1:16-17. Thesis statement: centrality of the gospel. 

1:18-32. The need for the gospel: depravity of mankind.

2:1-16. God’s impartial judgment, superseding hypocritical human judging, for all sinners regardless of ethnicity. 

2:17-29. Message to the prideful Jew who relies on the old Law and condemns those who do not. 

3:1-8. Advantages and failings of unbelieving Jews, and God’s righteous judgment. 

3:9-31. All are guilty of sin, whether Jews or non-Jews, and both are justified by God’s grace and righteousness through a faith-response in Christ and his atoning sacrifice. 

4:1-25. The example of Abraham: all (Jews and Gentiles) are justified with the same kind of faith that does not rely on meritorious works of the Law (incl. circumcision) but on God’s righteous work in Christ, trusting him to do what he promised to do when we step out in faith and do what he says. 

5:1-21. Benefits of our faith-response in Christ: grace, hope, love, justification, salvation, reconciliation, righteousness, and everlasting life. 

6:1-23. A reminder that saving faith involves obedience, inclusive of repentance, baptism, and continued faithfulness, righteousness, and sanctification, not under the Law of Moses but under God’s grace. 

7:1–8:39. We are no longer bound to the Law, to sin, and to death but liberated and made alive in Christ, along with the indwelling Spirit, even in this world of sufferings. 

9:1-5. Paul’s deep sorrow for his Jewish kinsmen, who, despite all their advantages, have rejected Christ. 

9:6-33. God is justified in saving all alike, whether Jewish or non-Jewish, and is justified in condemning all who resist his plan in favor of their own ill-conceived ways. 

10:1-21. Salvation is not merited by observing the Jewish Law but is available to all (both Jew and Gentile) who submit to God’s plan through the Lord Jesus in compliance with the gospel’s directives.

11:1-36. God does not reject all Israel, only those who reject his way through Christ; believing Gentiles and believing Jews are grafted into the same “olive tree,” saved the same way as a result of their obedience. 

12:1-21. Christians’ response to God: active service in the one body, with love, zeal, hope, endurance, prayer, hospitality, blessing, unity, peace, and goodness. 

13:1-7. Submit to governing authorities. 

13:8-10. Love. 

13:11-14. Live according to the way of Christ; avoid the worldly ways of darkness. 

14:1–15:13. Be considerate and accepting of one another at different stages of faith; live in harmony. 

15:14-33. Paul’s apostolic ministry, plans to visit Rome on his way to Spain, upcoming journey to Jerusalem, and prayer requests. 

16:1-2. Commendation of Phoebe. 

16:3-16. Greetings to brothers and sisters in Rome. 

16:17-20. Warning about divisive brethren.

16:21-23. Greetings from Paul’s associates in Corinth. 

16:24-27. Concluding prayer.

--Kevin L. Moore

Related Posts: Outline of Romans, Defining Faith Biblically

 

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