Romans

The Epistle to the Romans is well placed at the head of all the others, as laying the foundations, in a systematic way, of the relations of man with God; reconciling at the same time this universal truth of man's position, first in responsibility, and secondly in grace, with the special promises made to the Jews. It also establishes the great principles of christian practice, the morality, not of man, but that which is the fruit of the light and revelation given by Christianity. It is important to see that it always views the Christian as in this world. He is justified and has life in Christ, but is here, and not viewed as risen with Him.

The following is, I believe, the arrangement of the epistle. After some introductory verses, which open his subject, several of which are of the deepest importance and furnish the key to the whole teaching of the epistle and man's real state with God (Romans 1:1-17), the apostle (to the end of Romans 3:20*) shows man to be utterly corrupt and lost, in all the circumstances in which he stands. Without law, it was unbridled sin; with philosophy, it was judging evil and committing it; under law, it was breaking the law, while boasting of its possession, and dishonouring the name of Him with whose glory those who possessed it were (so to say) identified, by having received from Him that law as His people. From Romans 3:21 to the end of Romans 8 we find the remedy plainly set forth in two parts. In Romans 3:21 to the end of the chapter, in a general way, through faith the blood of Christ is the answer to all the sin which the apostle has just been describing; afterwards, in Romans 4, resurrection, the seal of Christ's work, and the witness of its efficacy for our justification. All this meets the responsibility of the child of Adam, which the law only aggravated, according to the full grace unfolded in Romans 5:1-11. But in Romans 8 they are assumed to be in Christ who is on high, placing him who had part in it (that is, every believer) in a new position before God in Christ, who thus gave him liberty and life — the liberty in which Christ Himself was, and the life which He Himself lived. It is this last which inseparably unites justification and holiness in life.
{* After the introduction till the end of Romans 3 we find the evil, and the remedy which God has granted in the blood of Jesus Christ: and afterwards, in Romans 4, the resurrection of Christ (after being delivered for our offences) for our justification, and thus peace with God, our present standing in favour, and hope of glory, with all its blessed consequences in the love of God. Abraham and David, the great roots of promise, confirmed this principle of grace and justification without works. This part closes with Romans 5:11, which divides the epistle into two distinct parts, as to its main doctrine of justification, and our standing before God. Of this farther on.}

But there is connected with this another point, which gives occasion to notice a division yet more important of the subjects of the epistle. From Romans 3:21 to the end of Romans 5:11, the apostle treats the subject of our sins — individual guilt is met by the blood of Christ who (in Romans 4), delivered for our offences, is raised for our justification. But from Romans 5:12 the question of sin is treated — not a future judgment met, but deliverance from a present state.* One ends in the blessing of Romans 5:1-11, the other in that of Romans 8.
{* This, while the subject is sin in the flesh and death to it, involves the question of law — the means of discovering it when its spirituality is known.}

In Romans 9-11 the apostle reconciles these truths of the same salvation, common to every believing man without distinction, with the promise made to the Jews, bringing out the marvellous wisdom of God, and the way in which these things were foreseen, and revealed in the word.

He afterwards sets forth (in Romans 12 et seqq.) the practical christian spirit. In this last part, he alludes to the assembly as a body. Otherwise, it is in general man, the individual, before a God of righteousness; and the work of Christ, which places him there individually in peace. For the same reason, save in one passage in chapter 8 to bring in intercession, the ascension is not spoken of in Romans. It treats of death, and Christ's resurrection as the ground of a new status for man before God.*
{* See what has just been said on the division at Romans 5:11, and the fuller development of the division of the epistle farther on.}

Let us now examine the line of thought given by the Holy Ghost in this epistle. We find in it the answer to the solemn question of Job, angry at finding himself without resource in the presence of the judgment of God: "I know it is so of a truth, but how should man be just with God? "Nevertheless that is not the first thought which presents itself to the apostle. That is man's necessity; but the gospel comes first revealing and bringing Christ. It is grace and Jesus which it brings in its hands; it speaks of God in love. This awakens the sense of need,* while bringing that which meets it; and gives its measure in the grace that sets before us all the fulness of the love of God in Christ. It is a revelation of God in the Person of Christ. It puts man in his place before God, in the presence of Him who is revealed — both in himself, and in grace in Christ. All the promises are also accomplished in the Person of Him who is revealed. But it is important to note that it begins with the Person of Christ, not forgiveness or righteousness, though this is fully developed afterwards from verse 17.
{* The heart and the conscience are both brought in. Law can show man's guilt, and even, when spiritually known, man's ruined state, to the conscience; a sense of need proves that the heart also is brought into action.