Romans 1:16-17

Today’s passage contains the theme of the Epistle to the Romans.  The Holy Spirit reveals through the writing of Paul the answer to the great mystery: how could God justify sinners without infringing on His own holiness?  The gospel reveals God’s righteousness, and this is explained in detail in Romans 1-8.  

The gospel is from “faith to faith.” Jesus is the originator (“author”) and perfector (“finisher”) of our faith (Heb. 12:2).  Romans shows that He and His work on the cross are the means both of our justification (being declared righteous before God; Rom. 1-4) and our sanctification (growing in righteousness until we are conformed to His image; Rom. 5-8).

It is common to see a major division in the book between chapters 8 and 9.  Some commentators have even written on the first 8 but not the rest.  We hold that Chapters 9-16 are closely connected to Ch. 1-8.  Each needs/depends on the other.  For example, Romans 6 (esp. v11-14) anticipates Romans 12:1-2 and the applications that follow.  The former shows that we are dead to sin and that presenting our bodies to God for righteousness is the only sensible thing to do.  The latter picks up that theme and then applies it in several practical areas.

But what about Romans 9-11 and the discussion of Israel?  Is this related to Chapters 1-8?  Is it a mere parenthesis that could be left out without affecting our thinking or living?  I believe they are connected and quite essential.  Rom. 9-11 answers a question raised throughout the early chapters. 

·        Paul hints at it in saying for the Jew first and also for the Greek (cf. 2:9f). 

·        After identifying both Jews and Gentiles as sinners Paul posed the question, “What advantage then has the Jew” (3:1)? 

·        God is God of both the Jews and Gentiles (3:29). 

·        The Law of Moses was shown to be incapable of making one just before God, either in our position or practice (7:1-6; 8:2-4). 

Each of these raises the question of Israel’s place as God’s chosen people.  Is God finished with her?  Has she forfeited God’s covenant with Abraham?  

Some might consider this merely an early church question.  After all, from 70AD on there was no “nation”.  Thinkers from Augustine to the Reformers wrote off any literal future for Israel by spiritualizing the Old Testament promises of a land and nation and making them the possession of the Church.  

I would maintain this is, in fact, a question for all ages.  The question goes to the faithfulness of God.  If Israel’s rejection of Christ has resulted in the loss of God’s gracious promise, then it was not of grace but works!  And if God is not keeping His gracious covenant, then how can one count on the gracious promises of Romans 1-8?  Our confidence is that a careful study of the last half of Romans will be every bit as profitable (2 Tim. 3:16-17) as the first half.