This is the Gospel unto which Paul the Apostle was separated (Rom. 1:1), and is supplementary to "the Gospel of the Kingdom", of which it was another aspect.

  "The Gospel of the Kingdom" was first proclaimed by John the Baptist and the Lord. But both were rejected and put to death.

  The Lord, however, was raised from the dead and the Gospel of God has to do with a risen Messiah. It characterizes the ministry of the Acts rather than that of the Gospels; especially Paul's share in it.

  The Gospel of a risen Messiah, re-proclaimed as about to come and restore all things, was the burden of the apostolic proclamation during the dispensation of the Acts. See Acts 2:23-36; 3:12-18; 4:2, 10-12.

  "With great power gave the Apostles witness of the resurrection of the Lord Jesus; and great grace was upon them all" (4:33). Also 5:29-32; 10:34-43; 13:23-29.

  This too, was the burden of Paul's proclamation, as we may see from Acts 17:1-3, 7. He proclaimed "Jesus, and the resurrection" (vv. 18, 31, 32). True, it was the proclamation of the Kingdom, and, in its wider aspect, "the kingdom of God" (14:22; 19:8); because it was He Who had raised Christ from the dead, and the proclamation was being sent out by God Himself. It was His own special good news. It was of His own motion and will. And it was all of grace. If "His own" would even now receive Messiah, He would "send Jesus Christ" (Acts 3:20).

  In spite of all their sins, and their heinous crime in murdering His beloved Son, He would blot out all their sins and fulfill all His promises. Truly, this was in very deed :--


  This is why, in the canonical order of the books of the New Testament, God's overruling is seen in the fact that the first writing which comes to us following on the double rejection of His Son (in the Gospels and the Acts) is the word and good news of His grace in Rom. 1:1. In spite of all that we should consider the unpardonable nature of Israel's crime, the first written words which meet our eyes are these :--

  "Paul, a servant of Jesus Christ, a called Apostle (or, an Apostle by Divine calling), separated to God's Gospel (or glad tidings), which He before promised by means of His prophets in sacred writings concerning His Son, Who came of the seed of David according to the flesh, Who was demonstrated [to be] God's Son, in power, with respect to [His] holy spirit [body, 1Cor. 15:45], by resurrection of the dead --even Jesus Christ our Lord, by Whom we received GRACE -- yea, apostolic grace, with a view to the obedience of faith among all the nations, on behalf of His Name (or for His glory), among whom yourselves also are [the] called of Jesus Christ" (Rom. 1:1-6).

  Here we have the sum and the substance of the good news of the grace of God.

  It was not new. It was promised before and written down by His prophets. The sufferings, death and resurrection and glory, were all foretold. But now "those things, which God before had showed by the mouth of all His prophets that Christ should suffer, He hath so fulfilled. THEREFORE, Repent ye, and turn again that your sins may be blotted out, so that [haply] may come seasons of refreshing from the presence (or face) of the Lord, and [that] He may send Him Who was before proclaimed (or according to all the critical texts, "was foreordained") for you -- even Jesus Christ" (Acts 3:18-20).

  Thus "God's Gospel" was based on the prophecies of the Old Testament, and was the logical development of them.

  It is in this that it is distinguished from that which had not been before revealed by the prophets in the concluding verses of Romans. That epistle begins with what had been written in the Scriptures; it ends with what had never been written till "now", when the SECRET which had been kept in silence from times eternal, or during [the] times of [the] ages was then at length made manifest (Rom. 16:25, 26. Eph. 3:1-12. Col. 1:26-28).

  The time had come for this secret to be revealed, and to be committed to prophetic writings. This revelation is contained in the three Epistles written by Paul from his prison in Rome, to the Ephesians, Phillippians, and Colossians.

  Thus "the Gospel of the Kingdom" was the proclamation by and concerning the Messiah made by John the Baptist and Himself, and is the subject of the Four Gospels.

  Thus "the Gospel of the Kingdom" is the proclamation concerning the same Messiah, made by the Twelve, the apostle Paul, and "them that heard" the Lord, during the dispensation of the Acts of the Apostles, and is the subject of their testimony and of their writings and the earlier Epistles of Paul. Seeing it was good news sent after the resurrection of Christ, it is all of pure grace and favor, and hence is "the Gospel of the Grace of God".


A  C  1:1-6. THE GOSPEL. Promised before the Prophets, and revealed by them. Never hinder.
    D  F  1:7. Salutation.
        G  1:8-10-. Prayer concerning Paul's visit to them.
         H  1:-10-13. Paul's desire to visit them.
          J  1:14-16-. His ministry of the Gospel.
           E  K  1:16-8:39. Doctrinal.
               L  9:1-11:35. Dispensational.
                B  11:36. The ASCRIPTION. The Wisdom of God. As to the Dispersion.
A          E  K  12:1-15:7. Practical.
               L  15:8-12. Dispensational.
     D    J  15:13-21. His Ministry to the Gospel.
         H  15:22-29.  Paul's desire to visit them.
        G  15:30-33. Prayer concerning Paul's visit to them.
       F  16:1-24. Salutations.
   C  16:25,26. THE MYSTERY. Never before promised or revealed, but kept secret through [all] the age-times.
                B  16:27. The ASCRIPTION. To "God only wise". As to the mystery.

  1. Romans comes 1st in order of the 3 great doctrinal epistles. And rightly so, for it contains the A B C of the believer's education. Until its lesson is learned, we know and can know nothing. The Holy Spirit has placed it 1st in Canonical order because it lies at the threshold of all the "church" teaching, and if we are wrong here. we shall be wrong altogether.

  The design and scope of the Epistle supply the key to a right interpretation, as is shown by the Structure of the Epistle as a whole.

  The great subject of the revelation of God's wrath against sin, and of the ground upon which alone the sinner can stand in righteousness before Him. The fundamental text is "The just shall live by faith" [1:17], and it shows Judah as well as Gentile alike short of the standard of God's glory [3:23]. All like sinners, shut up under sin, and needing a Divine righteousness, the only difference being that to Judah had been committed the oracles [utterances or revelations] of God.

  2. The prominent feature of the Epistle is the long doctrinal portion from 1:16 to 8:39. This shows that doctrine [instructions, 2 Tim. 3:16] is the important part and dominates the whole. It reveals what God has done with "sins" and with "sin"; and how the saved sinner, taken out from the deepest degradation, is justified by faith, and united to Christ in His Death, burial, and resurrection-life. It teaches that person that though their "old Adam" nature continues with them till the end, in ever-present hostility to God, yet that for those in Christ there is no judgment and, consequently, no separation "from the love of God which is in Christ Jesus our Lord".

  3. Chapters 9-11 are dispensational, and explains to us God's dealings with "Judah" and "Gentile". The tribe of Judah is for the time being set aside "until the fullness of the Gentiles is come in", and during this period "blindness [or hardness] in part is happened to Israel" [11:25].

  4. The remainder of the Epistle is taken up with practical counsel as to the believer's life, and closes with the postscript concerning the "mystery" [16:25,26].

  5. The Epistle was written from Corinth in the spring of 58 A.D., during the 4th year of Nero; probably during Paul's sojourn in Greece after the departure from Ephesus [Acts 20:2,3]. It was by Phebe, "a servant of the church...at Cenchrea" [16:1].




A B C's of Christianity. 1st of 7 letters to the churches.

58 A.D.
Romans 1)

1 Paul (= small, little. Paul's name heads all his Epistle, except Hebrews. Chosen of God and recommended by Peter. See Act 9:15, 2 Pet. 3:15,16), a servant (cp. 2 Cor. 4:5. Gal. 1:10. Phil. 1:1. Tit. 1:1.) of Jesus Christ (Gr. Iesous is the same as Heb. Yahshua, and means Salvation of Yahaveh, or Yahaveh the Savior. Christ is the Greek translation of Messiah. Christos has the same meaning, from chrio, to anoint), called to be an apostle (= one sent forth), set apart (cp. Acts 13:3; 19:9. 2 Cor. 6:17. Gal. 1:15; 2:12. Note the 3 stages in Paul's "separation" for God's purpose: birth [Gal. 1:15,16]; conversion [Acts 15:7]; work [Acts 13:2]) to the gospel (i.e. the "gospel of the grace of God [Acts 20:24. Cp. Acts 15:7], not the "gospel of the kingdom".)
of God,(Gr. Theos corresponds generally to Elohim, the Creator, of the O.T.)
2 (Which He promised by His prophets in the holy scriptures,)
3 Concerning His Son Jesus Christ our Lord ( See Isa. 53. Gr. Kurios means owner used of Yehovah.), Which was born of the seed (i.e. of David's line, but ending specifically in Mary, who was here the "seed" of David. And Christ was the "seed" of the woman [Gen. 5:15. Isa. 7:14. Matt. 1:23) of David (cp. John 7:42. 2 Tim. 2:8) according to human nature;
4 And marked out (see Act 2:23. Cp. Ps. 2:7) to be the Son of God in power (i.e. powerfully. Cp. Phil. 3:10), according to the spirit of holiness (His Divine spiritual nature in resurrection is here set in contrast with His human flesh and seed of David), by the resurrection (cp. Acts 26:23) of the dead: (See Matt. 27:52,53. 1 Cor. 15:54)
5 By whom we have received grace and apostleship (see Acts 1:25), for obedience to the faith among all Gentiles, on behalf of His name: (See Acts 2:21. All gifts come through Christ)
6 Among whom are you also the called (cp. 1 Cor. 1:24) of Jesus Christ:

7 To all that be in Rome (i.e. all God's beloved ones in Rome), beloved of God, called to be saints (see Acts 9:13, and Cp. Ps. 16:3. Written to you, separated ones): Grace to you and peace from God our Father (cp. 8:15. Gal. 4:6), and our Lord Jesus Christ.

8 First, I thank my God (see Acts 27:35) through Jesus Christ (cp. John 14:6) for you all, that your faith is spoken of throughout the whole world. (Gr. kosmos, the way God creates things in in natural form and ability. God created all things good, some things have turned bad.)
9 For God is my witness (Gr. martus. cp 2 Cor. 1:23. Phil. 1:81 Thess. 2:5,10), whom I serve with my spirit (cp. Phil. 3:3) in the gospel of His Son (the gospel of Christ", 1 Cor. 9:12,18. 2 Cor. 2:12. Phil. 1:27. Cp. 2 Cor. 4:4), that without ceasing I make mention (cp. Eph. 1:16. Phil. 1:3. 1 Thess. 1:2; 3:6. 2 Tim. 1:3; Philem. 4) of you always in my prayers;
10 Making request,

if by any means now at length I might have a prosperous journey by the will of God to come to you.
11 For I long to see you, in order that I may impart (Luke 3:11. Eph . 4:28 1 Thess. 2:8) to you some spiritual (Gr. pheumatikos [where our pneumatic comes from]. See 1 Cor. 12:1) gift (Gr. charisma. Cp. 12:6. 1 Cor. 12:4,&c.), to the end you may be established; (Gr. stērizō. 16:25. Luke 9:51; 16:26; 22:32. 1 Thess. 3:2,13. 2 Thess. 2:17; 3:3. Jas. 5:8. 1 Pet. 5:10. 2 Pet. 1:12. Rev. 3:2.)
12 But this [imparting some spiritual gift] means our being comforted by the faith in one another. (Christian family)
13 Now I would not that you should be ignorant, brethren, that oftentimes I purposed to come to you, (but was let hitherto,) that I might have some fruit among you also, even as among other (Paul frequently uses the significant term, "the rest", to designate the unsaved. See 11:7. Eph. 2:3; 4:17. 1 Thess. 4:13; 5:6. See also Rev.20:5) Gentiles.

14 I am debtor both to Greeks (see John 7:35 and 12:20), and to the Barbarians (see Acts 28:2,4); both to the wise (corresponds generally to "learned"), and to the unwise. (unintelligent. Such as the Pharisees despised [John 7:49]. Luke 24:25. Gal. 3:1,3. 1 Tim. 6:9. Titus 3:3. Sent to all 3 levels)
15 So, as for me, I am ready to preach the gospel (Gr. euaggelizo. Declare the good tidings) to you also that are at Rome.
16 For I am not ashamed of the gospel (i.e. I count it my highest honor and glory to proclaim the gospel) of Christ:

1:-16-8:39. DOCTRINAL.
K  A¹  1:-16-5:11. Sins. The old nature. Its results.
   A²  5:12-8:39. Sin. The old nature. Itself.

A¹  B  1:-16,17. The power of God revealing a righteousness from God.
     C  1:18. The wrath of God revealed.
     C  1:19-2:11. The wrath of God revealed.
    B  2:12-5:11. The power of God revealing a righteous from God.

1:-16,17. THE POWER OF GOD.
B  a  -16. Salvation by faith through God's power in providing righteousness.
    b  17-. A divine righteousness revealed by God on faith-principle, as regards Himself.
    b  -17-. A divine righteousness revealed by God unto faith, as regards ourselves, i.e. exercised in us.
   a  -17. Salvation by faith through God's power in imputing righteousness.

for it is the power of God unto salvation to every one that believes; to the Israel first (in point of national precedence and privilege. Cp. 2:9,10; 3:1,2), and also to the Greek. (Representing all non-Israelite)

17 For in it is God's righteousness revealed from faith (God's righteousness is revealed on the ground of faith [faith-principle], as the absolute condition of salvation, and is only operative for those who believe. cp. 3:26,30; 4:16; 5:1; 10:6; 44:23. Gal. 2:16)

to faith:

as it is written (see Matt. 2:5), "The just shall live by faith." (Quoted from Hab. 2:4. Cp. Gal. 3:11. Heb. 10:38. The just are those who are justified. They will overcome the antichrist. They shall live eternally by faith.)

18 For (in the gospel not only is God's salvation revealed, but God's wrath also, and both are the revelation of God's righteousness) the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold down (or suppress. Cp. 2 Thess. 2:6) the truth in unrighteousness; (God makes note of this.)

C  D  1:19-2:1. Man's ungodliness deserves it.
    E  2:2. God's judgment just.
   D  2:3-5. Man's impenitence deserves it.
    E  2:6-11. God's judgment just.

D  F  1:19,20. God's power known. Ungodliness, therefore, without excuse.
    G  c  1:21-. The glory of God rejected.
        d  1:-21. Consequent mental corruption.
         H  e  1:22,23. God's glory degraded.
             f  1:24. Consequent degradation of bodily acts.
         H  e  1:25. God's truth degraded.
             f  1:26,27. Consequent degradation of bodily passions.
    G  c  1:28-. The knowledge of God rejected.
        d  1:-28-31. Consequent mental corruption.
   F  1:32-2:1. God's judgment known. Ungodliness, therefore, inexcusable.

19 Because that which may be known (see Acts 1:19) of God is manifest in them; for God manifested it to them. (By the light of nature, human nature and reason. God is revealed to us through His perfect nature. He has never created abomination. Man causes abomination. God's creation has a perfect season and reason.)
20 For the invisible things (Col. 1:15,16. 1 Tim. 1:17. Heb. 11:27) of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; to the end of their being they are without excuse: (When you go against nature you know its wrong. Unrighteous men may not have heard God's Word, but they have seen His creation. They are without excuse. If they observe God's creation, they know right from wrong.)

21 Because that, when they knew God, they glorified Him not as God, neither were thankful;

but became vain (cp. Acts 14:15) in their reasonings (see Matt. 15:19), and their foolish heart was darkened. (This is the reason we have wickedness and perversion in the world, today. If you don't think the world is wicked and perverted, you aren't watching the evening news.)

22 Saying that they were wise, they became fools, (Were fooled by their perverted mind. See Matt. 5:13. Luke 14:34. 1 Cor. 1:20. You can't reason with them)
23 And changed the glory of the incorruptible (1 Cor. 9:25; 15:52. 1 Tim. 1:17. 1 Pet. 4,23; 3:4) God into an likeness of an image to corruptible man (1 Co. 9:25; 15:53,54. 1 Pet. 1:18,23), and to birds (in Egypt, they worshiped the hawk and the ibis), and four-footed beasts (see Acts 10:12. As the bull and the cow, held by the Egyptians sacred to Apis and Hathor [Venus]; the dog to Anibus; &c.), and creeping things. (The asp, sacred to the gods of Egypt and found in every heathen pantheon; indeed, the worship of the serpent plays a prominent part in all forms of Paganism. The crocodile tortoise, frog, and the well-known Scarabaeus beetle, sacred to the sun and Pthah, and used as an emblem of the world. Rather than worshiping our Father, many chose to worship the image of corruptible things God created.)

24 Wherefore God gave them up (see John 19:30) to uncleanness through the lusts of their own hearts (Ceasing to know God results in idolatry, and idolatry ends in "filthiness of the flesh and spirit [2 Cor. 7:1]. See John 8:44), that their bodies should be dishonored (see Acts 5:41) between themselves:

25 Since they changed the truth of God (man transformed his worship from God [the Truth] to the devil. Cp. John 8:44. Eph. 4:25. 2 Thess. 2:9-11) for the lie (cp. 2 Thess. 11. The lie is that Satan is man's benefactor and is to be worshiped), and worshiped and served the things created (not only sun, moon, stars, men, the animate creation, but Satan himself, the arch-enemy, who by means of his "lie" [Ge. 3:4,5] transferred the worship of men from the Creator to himself, the creature) more than the Creator (You don't want to go there. Worship the Creator, not His creation.), Who is [The] Blessed One (not a statement of doctrine, but a well-known Hebraism of praise to God as Creator) for ever. Amen. (See Matt. 5:18. John 1:51)

26 Because of this cause God gave them up to passions of infamy (9:21. 1 Cor. 11:14; 15:43. 2 Cor. 6:3; 11:21. 2 Tim. 2:20): for even their women did change the natural use into that which is against nature: (2 Thess. 2:15)

27 And likewise the men also, having forsaken the natural use of the woman, were inflamed in their lust one toward another; men with men working that which is unseemly, and receiving back (or in full) in themselves the recompense (retribution) of their error (Gr. planē, lit. a wandering = wrong action, wickedness. When you go against nature it brings filth Matt. 27:63. Eph. 4:14. 1 Thess. 2:3. 2 Thess. 2:11. Jas. 5:20. 2 Pet. 2:18; 3:17. 1 John 4:6. Jude 11) which was meet.

28 And even as they did not like to retain God in their knowledge,

God gave them over to a reprobate mind ("As they rejected God, God rejected them"), to do those things which are not convenient; (See Acts 22:22)
29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of jealousy (cp. Matt. 27:18), murder (see Acts 9:1), strife, deceit (see Acts 13:10), malignity (lit. disposition for mischief); calumniators, (Behind backs)
30 Evil speakers (not necessarily behind the back. Cp. 2 Cor. 12:20. 1 Pet. 2:1), hateful to God, insolent, proud, boasters, inventors of evil things (dreamers of schemes), disobedient to parents, (See Acts 26:19)
31 Without understanding (see v.21. God can't bless you unless you understand), covenant-breakers (your word is your bond), without natural affection (family. 2 Tim. 3:3), implacable (impossible to get along with), pitiless:

32 Who knowing the righteous sentence of God, that they which practice such things are worthy of death, not only do the same, but consent also to (see Acts 8:1) them that do them.

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