An Overview of Romans

"To all in Rome who are loved by God and called to be saints: Grace and peace to you from God our Father and from the Lord Jesus Christ" (Romans 1:7).

If someone asked you to summarize the book of Romans, could you do it? Review the book in your mind, so that you have its overall progression of thought firmly in your grasp.

Chapter 1: All men have a knowledge of God from general revelation, and this renders all men guilty, since all men reject this revelation. 

Chapter 2: The Jews are guilty of rejecting God’s law as well, and thus are doubly guilty. 

Chapter 3: Since no man can be saved by his own righteousness, justification can only be by faith in the work of Jesus Christ. 

Chapter 4: The chief Old Testament example is Abraham, who was saved by faith. 

Chapter 5: The fruit of this justification is peace with God. 

Chapter 6: Free grace gives no license for sin, but rather provides resurrection power for a new life of righteousness. 

Chapter 7: Our regeneration produces a struggle against indwelling sin. 

Chapter 8: The Holy Spirit works with us in the war against sin, and guarantees us our final victory in the resurrection.

Chapter 9: Our security in Christ is grounded in God’s choice of us, not our choice of Him. 

Chapter 10: God brings His elect people to Himself by means of evangelism and the preaching of the Gospel. 

Chapter 11: God has taken the Gospel to the Gentiles now, but there will come a time when Israel will also receive it.

Chapter 12: Paul shifts from theological exposition to practical application. The appropriate response to such a great salvation is to present ourselves as living sacrifices and transformed people in the community of the church. 

Chapter 13: Believers live in submission to the civil magistrate. 

Chapter 14: Weak and strong believers need to live in harmony, understanding each other. 

Chapter 15: The apostle to the Gentiles hopes to visit Rome soon. 

Chapter 16: Paul gives greetings to the saints, and warnings against wolves.

The Foolishness of Paul

"I hope you will put up with a little of my foolishness; but you are already doing that. I am jealous for you with a godly jealousy" (2 Corinthians 11:1–2).

Saul of Tarsus was the most brilliant pupil of the most brilliant rabbi (Gamaliel) of his day. Some scholars maintain that even if Saul had not been converted, he would still have made a tremendous mark on intellectual history as a thinker and writer. But Saul was converted and was given the name Paul, becoming the greatest theologian of all time. One of the wonderful things about the writings of the Apostle Paul is the way he bears his heart and soul from time to time. Perhaps he shows us the most about himself in the second letter he wrote to the church at Corinth, particularly in chapter 11.

If ever there was a man with a pastor’s heart it was the Apostle Paul. Even when he had to admonish the members of his flock, he did it with sympathy and love. In both of his letters to the Corinthians, he had to rebuke them repeatedly over different matters. One of the most serious matters he had to deal with was the way his message and ministry had been repeatedly undermined by false apostles. Paul was upset and angry about it. He was angry because this dishonored Christ, and because it was damaging them.

So, since they were so ready to hear fools, he says that he will play the part of a fool for them. Since these fools loved to boast about their own knowledge and experience, he would do so, as well (2 Corinthians 11:16–21). The fools had been lording it over the Gentile Corinthians by displaying their credentials as Jews, so Paul lays out his. Unlike many Jews, Paul could produce an air-tight genealogy all the way back to Abraham. They claimed to have suffered for the faith, but the list of afflictions he gives is amazing. Finally, he tells them that he had been given a greater vision than any of the pseudo-apostles ever had (2 Corinthians 11:22–12:6).

No Christian likes to boast about himself because humility is a Christian virtue. There does come a time, however, when a Christian has to defend himself, not primarily for his own reputation, but mainly to preserve the reputation of Christ and for the good of the church. If you are put in this position, consider the spirit in which the Apostle Paul defended himself.

That He Might Be Lord

In the fourteenth chapter of Paul’s epistle to the Romans, the apostle addresses a problem that had arisen in the church. In so doing he states truths that are both universal and applicable to many situations in life.

He begins the chapter by saying, “don’t criticize” (v. 1), words that many of us need to hear. In fact, Paul feels so strongly about this matter that he repeats it several times (vv. 3, 4, 10, and 13). Of course there is a place for constructive criticism. But it is the negative faultfinding criticism that Paul condemns since it only results in disunity and sorrow and grieves the Holy Spirit.

Another matter Paul touches on is the importance of thinking things through (v. 5). God has given man a mind with which to think and reason. The mind of the Christian is being sanctified. It is therefore imperative that he uses his sanctified common sense as he considers the various aspects of Christian faith and practice. This is certainly not a carte blanche that entitles a man to come to his own conclusions. It is rather an appeal to base his convictions on the fact that he is “in Christ” and guided by the Spirit and the Word.

It seems natural for Paul as he deals with men judging other men to think on the One who has any right to judge others. Thus, he introduces the important matter of the judgment seat of Christ (v. 10). Each believer will give an account of how he has lived his Christian life and used the gifts God has given him. On that day not only will we be called upon to give an account of every idle word spoken, but also every harsh word of criticism.

It would be unlike Paul if he dealt with any problem in the church without focusing on the royal law of love. He appeals to both the “strong” and the “weak” to exercise love one toward the other. This is indeed the hallmark of the Christian. How it was needed in Paul’s day—and how greatly it is needed today.

The apostle touches the very heart of the problem under discussion when he states one of the great purposes for which Christ died—“For this very reason Christ died and returned to life so that He might be Lord …” (v. 9). He is the One whom we should desire to please. His will, not ours or anyone else’s, should be our chief concern. Can we honestly and humbly say, “Jesus Christ is Lord of my life? 

Ethics and Morality

"In my dismay I said, “All men are liars” (Psalm 116:11).

The issue of the weaker brother in Romans 14 (discussed yesterday) demands that we focus some attention on the subject of conscience. 

Most people use the words ethics and morality interchangeably. There is, however, an important difference between the two. The word 'ethics' comes from the Greek word ethos, while morality comes from mores. The ethos or ethics of a society concerns its underlying philosophy and its concept of values. Mores or morality, by way of contrast, has to do with customs and habits, the normal forms of behavior that are found in a given society.

Ethics is concerned with norms and standards, while morality is merely descriptive. Ethics tells us what “ought” to be, while morality simply tells us what “is.” Thus, morality tells us what people actually do, while ethics tells us what they ought to do. People tend to use the two words interchangeably, and in a subtle way, many think that what is customary is the same as what is right.

Out of this confusion has come what we can call “statistical morality.” We take a poll and find out what people are thinking and doing. Let’s say we find out that most people are using marijuana from time to time. Thus, the conclusion is that it is normal in our society for people to smoke marijuana occasionally. Then, because of this confusion, we move on to think because most people do it, it must be all right. What is "normal" is seen as normative. Right and wrong are determined by majority practice. This way of thinking is obviously wrong from the Christian standpoint. The Bible tells us all men are liars, and very often the multitude is engaged in evil. We must be very careful to resist the modern trend toward statistical morality, and firmly maintain the difference between ethical standards, and fallen human behavior.

People begin to think that what is customary is the same as what is right. Such statistical morality once embraced threatens to pervade the church and believers. Where in your life have you determined your ethics in this manner? What is another area in which you are thus tempted?

Weak and Strong Christians

"One man’s faith allows him to eat everything, but another man, whose faith is weak, eats only vegetables" (Romans 14:2).

Romans 14 deals with an important issue in community among Christians. There are always some differences of understanding between Christians, and Paul here tells us we are to bear with one another on such matters.

Beyond this, Paul writes that some believers are “weak.” The weak believer is the one who fears to make use of some good gift that God has given to mankind and to the church. In Paul’s day the weak believer was afraid to eat meat and drink wine sacrificed to idols. In our day many believers are afraid to drink wine at all.

If a man believes that it is a sin to eat meat, and then goes ahead and eats it, he has sinned. He has sinned not because he has eaten meat, but because he has done something he thinks God has forbidden. Because of this, Paul says that strong Christians are to be careful not to lead weak Christians into sin by encouraging them to go against their consciences.

Paul admonishes us “not to put any stumbling block or obstacle in your brother’s way.… It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall” (Romans 14:13, 21). How can I cause my weaker brother to fall? By flaunting my liberty and encouraging him to act against his conscience.

If, on the other hand, I eat or drink in private without violating my conscience, I have offered no offense. The weaker brother may not like my doing it, and he may even be shocked, but I have not encouraged him to sin. Moreover, Paul makes it very clear that the weak believer is not to tyrannize the church. When the weak Judaizers wanted Paul to eat separately from the Gentiles, Paul adamantly refused (Galatians 2). The strong believer must oppose the weak believer when he tries to make his scruples a law for the whole community.

Some believers think no Christian should do anything that other Christians forbid. Think through this issue carefully and be able to articulate your position. Where would you draw the line between leading others to stumble and exercising your liberty?

Living in the Last Days

"And do this, understanding the present time. The hour has come for you to wake up from your slumber, because our salvation is nearer now than when we first believed" (Romans 13:11).

Romans 13:11 is more true today than when Paul wrote it, because we are closer to Christ’s return then he was. The New Testament frequently repeats the theme of a call to diligence because we are living “in the last days.” What makes this hard for us to understand is that these last days have been going on for nearly 2,000 years. To understand this properly we have to think in terms of the biblical view of redemptive history.

With the advent of Jesus, the first century saw the hour of the breakthrough of the kingdom of God. It was a moment in time that the Jews had awaited for millennia. When Christ came into the world. He brought crisis to the world. This was the pivotal moment in history and all later time is conditioned by it. The interval between the beginning of this crisis and the return of Jesus is called the “end times.” The first stage of history is over and the last stage has come.

What does it mean that our salvation is nearer? Weren’t the Roman Christians already saved? We have to remember that when the Bible speaks of salvation, it speaks of it in different increments. When Jesus returns and consummates His kingdom, that will be a greater measure of salvation than we have previously experienced.

Thus, we live between the old times and the new times. “The night is nearly over; the day is almost here” (Romans 13:12a). For that reason, though there is still some night, we need to live in terms of the coming day. “So let us put aside the deeds of darkness and put on the armor of light” (Romans 13:12b). Knowing that we live in the last times should encourage us to righteousness.

Christians sometimes use the study of prophecy as escapism. Some people read prophecy books the way others read romances or fantasy. Not the apostle Paul. For him, living in the last times had the practical effect of an encouragement to holiness. don’t be guilty of idly waiting for the Lord’s return. Look over these verses again, and consider how you would explain Paul’s logic to a friend.

Civil Government

"For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and he will commend you" (Romans 13:3).

Augustine of Hippo viewed the institution of civil government as a result of the fall of man. Because of man’s sinfulness, God instituted the use of the sword as a restraint. Augustine pointed to the flaming sword of the cherubim in Genesis 3:24 as the origin of the use of the sword as a scourge upon the sinfulness of man. Certainly, there is much truth to this view, in that Paul himself says that the civil magistrate is to be a terror to evildoers.

But is there more to it than that? Would there still have been some kind of civil government even if man had not fallen? Thomas Aquinas believed so. He argued that God makes each person different, with different callings. Abel manages flocks, while Cain manages fields. Because of this division of labor, there must be trade. Man, created in God’s image, is a creature of dominion and stewardship, and thus the economic activity is essential to human affairs. Aquinas argued that even apart from sin there would be occasions where legal arrangements would be necessary to protect property and facilitate trade.

In understanding verse 3, there are two perspectives to bear in mind. First, Paul can be seen as speaking in terms of the ideal purpose of civil government. The magistrate is to be a terror to the wicked and a rewarder of the good.

But second, Paul also has to be taken realistically. The fact is that bad government is better than no government at all. This is clear in verse 4, “For he is God’s servant to do you good.” God ordained government for our good, thus government is necessary for us. Anarchy is always worse. Even the worst governments punish some evil and reward some good. Stalin’s U.S.S.R. and Hitler’s Germany punished murderers and rapists and left alone many law-abiding citizens—unless they were Jews or devout Christians. I am of course in no way suggesting these government's ultimate actions were excusable, but they serve to make the point.

When we see innocent people suffer horribly, it is hard sometimes to realize that even bad governments are ordained by God. Millions of Christians today live under the oppression of governments which restrict their freedom. Daily decisions about the practice of their faith jeopardize their lives. Pray for these brothers and sisters in Christ today.

The Powers That Be

"Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God" (Romans 13:1).

What does it mean when Paul writes that the powers that be are ordained by God? Were Hitler’s and Stalin’s governments ordained by God? Remember that Paul was writing this to the Romans. It was the Roman government that ultimately beheaded Paul himself and tortured and slew thousands of early Christians. Was this government ordained of God? 

To understand this we have to remember Paul’s teaching concerning the sovereignty of God. He is the Lord of history. God raises up people and God brings them down. We have to distinguish, however, between a government ordained by God and a government approved by God. God did not approve of Nero and Stalin, but it was His design that they come to power. God gives us wicked rulers as part of His judgment on our sins.

Even under a wicked regime, however, Christians still have an obligation to render civil obedience. Peter writes, “Submit yourselves for the Lord’s sake to every authority instituted among men: whether to the king, as the supreme authority, or to governors, who are sent by him to punish those who do wrong and to commend those who do right” (1 Peter 2:13–14).

There are limits to this submission, however. This same Peter, when ordered by the authorities not to preach, said, “We must obey God rather than men” (Acts 5:29). Jesus said to render to Caesar the things that are Caesar’s and to God the things that are God’s (Matthew 22:21). So the first principle is that we should bend over backwards to obey the civil magistrate and bear witness as peaceful Christians. But the second principle is that if there is a true conflict in authority, we have to obey God and then suffer for the faith if the magistrate punishes us for it.

Take a moment to think through this matter practically. Are there areas of life in your country where you as a Christian might have to obey God rather than men? Are your prepared to do so? Second, are there areas where the government is exercising legitimate authority, such as speed limits, but you routinely disobey? Take strides to make any needed changes.

The State in Romans

Romans 13:1–7 provides the single most important New Testament teaching regarding the purpose and function of human government. The Christian’s civil responsibilities as set forth by the apostle Paul have been declared by some historians the most important document in the political history of Western civilization.

ALL MEN ARE CALLED TO OBEY MAGISTERIAL AUTHORITY

The principle of obedience to earthly authorities is set forth as an integral element of our obedience to God. God alone has supreme authority over us. He can bind the conscience absolutely. As our supreme ruler, God has delegated authority to lesser powers and agencies. Our obedience to God must be reflected consistently by our obedience to His delegated authorities.

GOVERNING AUTHORITIES ARE ORDAINED, INSTITUTED, AND REGULATED BY GOD

No man has rightful authority over other men which is not derived from God. All delegated and ministerial authority is derived from God. This includes the authority of parents, bosses, policemen, dogcatchers, teachers, or any other authority.

We must discern the difference in the English language between the concepts of power and authority, a distinction not immediately evident from the biblical text. The Bible speaks of authority by using the Greek word exousia. It is sometimes translated by the word 'power.' Power naturally goes with authority, but authority does not always accompany power. In Romans 13 the call to obedience is to those who have actual authority, not to those who merely possess de facto (actual) power. There is a crucial difference between de facto power and de facto authority. It is authority that is in view here.

RESISTANCE TO DIVINELY APPOINTED AUTHORITY RESULTS IN DIVINE JUDGMENT

The most frequently raised question at this point concerns the issue of the extent of our obedience to earthly authorities. Must we always obey the civil magistrate? Must students always obey their teachers? Employees their employers? Children their parents? The clear biblical answer to this is an emphatic “No.” Whenever the earthly authority commands us to do something that God forbids or forbids us from doing something God commands, it is our duty to disobey the earthly authorities. God’s authority is always higher than His delegated officers. We may not disobey authorities because we disagree with them or because their mandates inconvenience or even oppress us. The biblical principle is to render obedience wherever we can unless it involves conflict with obedience to God.

GOVERNMENT IS INSTITUTED TO PROMOTE JUSTICE

Paul calls the government a minister to us for good. It is not to be a terror to the good but to the evil. This refers to the legitimate design of government and not to its abuses. We know that governments can be institutions of tyranny and oppression. When governments become unjust in their policies and practices it is particularly heinous because their primary purpose for existence is to promote justice and to protect the innocent from the wicked. St. Augustine said, “Without justice, what are kingdoms but great gangs of robbers?”

THE STATE IS ENDOWED BY GOD WITH THE POWER OF CAPITAL PUNISHMENT

Government is force. The most basic ingredient that serves as the foundation for any state is the legal right of coercion. Without the right of law enforcement, the state can only make suggestions. Force is the legal means by which the state assures compliance with its laws. That force is symbolized by what Paul refers to as the “sword.” God gives the power of the sword to the state. It is to be used to ensure justice. In antiquity, the sword was more than a symbol of authority; it was a symbol of the right to life and death. The common method of capital punishment was decapitation by the sword. Paul indicates here the state’s right to inflict punishment even unto death.

OBEDIENCE TO CIVIL AUTHORITIES IS A RELIGIOUS OBLIGATION

Paul calls us to subjection for “conscience’s sake.” That is to say that we are to render obedience to those in authority over us out of a regard and respect for God. It is His authority that stands behind and above the lesser authorities of this world. Our consciences are ultimately bound to Him. By obeying the lesser authorities we pay homage to Him.

Reformation of the Mind

"Do not be overcome by evil, but overcome evil with good." (Romans 12:21).

On October 31, 1517, Martin Luther tacked 95 theses to the castle church of Wittenberg University. As we saw yesterday, Christians need to be able to debate differences in an atmosphere of charity, and this is what Luther hoped to do. When we look back on this event, we call it the birthday of the Protestant Reformation.

The Reformation was a rebirth of biblical theology. It was the concern for scriptural truth that motivated Luther and the other Reformers. Sadly, today we find throughout the evangelical world a great contradiction. On the one hand, there is a great aversion to the study of theology, while on the other hand there is tremendous interest in discovering God’s will. Notice how Paul puts these together here in Romans 12:2. It is by becoming transformed in our minds that we can acquire the wisdom and perspective to be able to discern God’s will for our lives. It is on the basis of the theology of Romans 1–11 that Paul is able to move to the admonitions of Romans 12–16.

This is why we are to study God’s Word. It is not simply to acquire a knowledge that puffs up, but rather to know what is pleasing to God, and to know how to make appropriate decisions in our daily lives. This has been Paul’s concern throughout Romans 12, as he gives us a whole series of particular injunctions for our lives.

Paul concludes these injunctions by telling us in verse 19, “Do not take revenge, my friends, but leave room for God’s wrath.” Revenge, or vengeance, is not itself evil, “For it is written, ‘It is Mine to avenge; I will repay,’ says the Lord.” We are to rest in His perfect justice and not take matters into our own hands.

Read Romans 12:19–21. Here we see how we are to deal with those who abuse us. On this Reformation Day, can you think of any “enemy” to whom you can show love? Find a way to help that person without trying to triumph over him. Make this Reformation Day a day of reformation for yourself.

Living in Harmony

"Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited" (Romans 12:16).

Here is a biblical call to seek a unity of belief, concern, and feelings. We see every day how easy it is for us to disagree with each other and to enter into arguments that can tear relationships apart. Paul tells us that we need to learn to seek after places where our minds can come together.

Even when we disagree, we have to have an attitude of charity about that disagreement. No Christian deliberately sets out to distort the meaning of God’s Word. That needs to be kept in our minds when we differ.

Sometimes people go to the opposite extreme and try to suppress all disagreements. It is, however, obvious from his writings that the apostle Paul was very concerned about the specifics of truth and about settling disagreements. Thus, it is important to have good, healthy, positive arguments and discussions about issues that divide Christians. However, we have to avoid an argumentative spirit. In fact, Paul continues by ordering, “Do not be proud.… Do not be conceited.” It is arrogance that creates a contentious spirit and prevents healthy discussion of issues.

As a theologian, I find it easy to appreciate the work of other theologians and to learn from them. I think that such mutual respect is generally true of “white collar” Christians. Paul goes out of his way, though, in verse 16 to tell us to listen to the insights of “blue collar” Christians as well: “Be willing to associate with people of low position,” or “people who do menial work.”

Such people can very well have insights that white collar Christians don’t have. Maybe that other person has eyes to see through my blind spots. Humility means being able to listen to people and being willing to give an honest consideration to what they’re saying. It means being open to the whole body of Christ, the church.

Have you ever held a conviction that led you into an argument with someone else, only to find upon reflection that the other person was right and you were wrong? Such embarrassing events in our lives remind us that no one “has it all.” We very much need one another. Are you able to display the humble spirit of admitting error, and through forgiveness strive for harmony in your relationships?

Be Transformed in Mind

"Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will" (Romans 12:2).

Romans 12:1 begins, “Therefore, I urge you, brothers.” The apostle Paul was not only the greatest systematic theologian in the history of the church, but he was also the greatest practical theologian. Having laid out in 11 chapters the fundamental doctrines of the Christian faith, culminating in a stirring discussion of world evangelism in chapter 11, Paul now turns to the practical ramifications of all that has gone before. In Romans 12:1, he calls on us to offer our bodies as “living sacrifices, holy and pleasing to God.” Our total selves and our total lives are to be dedicated to His service. This means adopting a totally new worldview, a worldview no longer in conformity to the old world, but transformed by the renewing of our minds.

We have a natural tendency to conform. We tend to relegate this to the early teenage years, when “peer pressure” is most visible. In fact, we are conformist from the day we are born until the day we die. We always feel pressure to go along with the standards and styles of the community in which we live.

At the same time, nonconformity can be as vicious a trap as conformity. When we practice non-conformity for non-conformity’s sake, we are still being governed by the standards and styles of the world—it’s just that we are reacting against them.

To be transformed means to go above and beyond the forms of this world. Christians should neither conform nor react. They should transform. Christians are not to drop out of society, but to live in society as transformed people, as salt and light. This begins by the renewing of our minds, as we seek to think God’s thoughts after Him.

If we are to get a new mind, a new worldview, where shall we begin? We begin by studying God’s Word, for there we find His thoughts, and only by studying God’s Word can we think His thoughts after Him. In this way, as Romans 12:2 says, we can learn God’s will, what He wants us to do. Concentrate this week on discovering why people (especially yourself) do and say what they do. Determine to be transformed, not conformed.

The Gospel of the King

"Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God" (Romans 1:1).

The word 'gospel' is the English translation of the Greek term euangellion, which means “good news.” When Jesus first appeared, He announced the Gospel of the kingdom: “From that time on Jesus began to preach, ‘Repent, for the kingdom of heaven is near’ ” (Matthew 4:17). After Jesus’ death, resurrection and ascension into heaven, the apostles proclaimed the Gospel not only of the kingdom, but of the King. Thus, Paul said, “I have fully proclaimed the gospel of Christ” (Romans 15:19).

In Romans 1:1, however, Paul speaks of the Gospel of God. When Paul speaks of the Gospel of Jesus Christ, he means the Gospel about Jesus; but when he speaks of the Gospel of God, he means the Gospel that comes to us from God. God proclaims the Gospel about Jesus to us.

Thus, the whole task of evangelism is simply that of repeating to the world what God Himself has first declared. God was the original Messenger. In fact, the Messenger sent the message incarnate, because Jesus is called the Logos, the Word of God, who lived among us and made a living proclamation of Himself (John 1:1ff.).

As we begin a study of the Gospel, we need to take up one problem. During the 19th century, skeptics began to deny the supernatural element in the Gospel. They formulated the “social gospel”—the idea that the true Christianity dealt with people learning to get along with people. From the New Testament perspective, however, there is no such thing. The Gospel is the message about a Person, and what He accomplished redemptively and cosmically.

Since the Gospel is true, the social implications are staggering. Because the church embraces the Gospel, she must have a conscience about the needs of men. Our social consciousness flows out of the Gospel, but never replaces the Gospel. Is your faith too privatized, with no impact or outreach to the community or individual needs? Consider today what the appropriate balance should be.

"Superconquerors in Christ"

"No, in all these things we are more than conquerors through him who loved us..." (Romans 8:37).

Friedrich Nietzsche, the German nihilist philosopher of the late 19th century, wrote that the true man is a conqueror. He despised the “meek and mild” ethics of Christianity and called on men to live as conquerors, even though life was meaningless (according to him) and being a conqueror was also meaningless.

Nietzsche should have paid more attention to Romans 8:37. Paul stated that Christians are “more than conquerors.” This phrase actually translates a single Greek term, the verb hupernikao. It comes from huper (superabundant) and nikao (conquer, be victorious). Paul is saying that Christians are “hyperconquerors.” The Latin for hyper is “super,” and so Paul is also saying that Christians are “superconquerors.” How are we superconquerors? It is in Christ that we have this ability. It is Christ who is the incarnation of the all-controlling sovereign God. It is Christ who raised Himself from the dead. We who are in Christ have access to this superconquering power.

Why do we need this power? Because of the “these things” Paul refers to in the beginning of the verse. Paul is referring back to the tribulation and distress of verse 35, the persecution that threatens to separate us from Christ. Paul is referring back to the entire theme of suffering in Romans 8. It is in the face of these things that we are superconquerors in Christ.

For this reason. Paul is convinced “that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38–39).

Do you ever feel threatened by the world? Do you experience fear? Do you struggle with anxiety? Certainly such feelings are common to us all. While our faith doesn’t necessarily keep us from worldly harm, nothing can threaten our eternal security with Christ. Dwell on this thought today. Ask God to make you more conscious of your position and security in Him.

The Reformation and Peace with God (by David Strain)

“Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.” Romans 5:1

Martin Luther was a man racked by the agony of a sin-seared conscience. His spiritual struggles, his Anfechtungen, seemed to have no remedy. And so, Luther said, “I stood before God as a sinner troubled in conscience, and I had no confidence that my merit would assuage him. Therefore I did not love a just and angry God, but rather hated and murmured against him.” In the Pauline expression “the righteousness of God,” Luther heard only a terrible thunderclap of divine condemnation. It was that righteousness by which God judges the wicked, and thus also that righteousness thwarted his every attempt to find rest for his troubled soul. But then, one day, the storm clouds parted, and shining from that same expression “the righteousness of God,” Luther at last saw not the justice of God to condemn sinners but the gracious provision of God in Jesus Christ to declare sinners righteous in His sight. The words that once seemed to signal only his exclusion from the presence of God became the instruments by which God drew him into His saving embrace, silencing his troubled conscience and giving him peace. Now he saw that through the gospel he could be simul justus et peccator, both sinner and saint by grace alone through faith alone in Christ alone.

By faith, Paul says, we are justified, and because we are counted righteous in Christ, “we have peace with God through our Lord Jesus Christ” (Rom. 5:1). The cause of the divine hostility—the guilt of our sin—has been washed away in the wounds of Jesus Christ. The wrath of God is satisfied in the cross for all who believe. “While we were enemies we were reconciled to God by the death of his Son” (Rom. 5:10). “In Christ God was reconciling the world to himself, not counting their trespasses against them” (2 Cor. 5:19). “[Having] sent forth his Son, born of woman, born under the law, to redeem those who were under the law,” God makes His enemies into His friends. More than that, we even “receive adoption as sons” (Gal. 4:4–7).

But the great rediscovery of the gospel at the Reformation taught us not only that we may have peace with God, but also that we might have peace from God. Justification by faith alone is a blessed gospel truth, but it is not a truth we experience. It is an objective, legal verdict passed over us in the courtroom of heaven on the basis of the imputed righteousness of Jesus Christ alone. One does not feel justified. It is a status, not a sense. It is a declaration made over us, not a feeling communicated to us. Yet those who have stood in the dock will tell you of the peace and joy that overwhelms them when the “not guilty” verdict is returned. Precisely because our right standing with God is not based on something in us but is wholly based on the obedience and blood of Jesus Christ, we may have the greatest confidence in it. We have peace from God to assure and comfort our hearts because Christ has established peace with God by His cross.

Sadly, it is here that Christians often go wrong. Much like Luther before his spiritual breakthrough, we too readily establish our belief in the solidity and permanence of our salvation on our subjective experience. If we do not feel peace, we assume there can be no peace. If we do not experience the intimate presence of God, we conclude that we must still be alienated from Him. But this is to rest our hope once again on something in ourselves, on some feeling or quality or sense of spiritual things. In contrast, the gospel recovered at the Reformation declares with joy that our “hope is built on nothing less than Jesus’ blood and righteousness.” We have an objective and immovable rock upon which to anchor our confidence before God. It is not to be looked for in the murky depths of our hearts or in the shifting sands of our effort or experience. It is found in Christ crucified, risen, and reigning. We must look to Him for peace.

To be sure, subjectivity is not sin, and the Scriptures themselves call us to self-examination. Paul’s call is to “examine yourselves, to see whether you are in the faith. Test yourselves” (2 Cor. 13:5). The “if . . . then” syllogism that fills the first letter of the Apostle John reminds us that there are practical tests we must apply to our hearts and lives that will help us discern evidences of spiritual life. “If we say we have no sin, we deceive ourselves and the truth is not in us” (1 John 1:8). “If anyone loves the world, the love of the Father is not in him” (2:15). “If what you heard from the beginning abides in you, then you too will abide in the Son and in the Father” (2:24). “If anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him?” (3:17). One of the tools we have been given to dispel fears and settle our hearts is the discipline of self-examination. Those in whom the Holy Spirit has worked the miracle of new birth are those who bear fruit in keeping with repentance, and we are indeed to seek that fruit in our lives. Yet Robert Murray M’Cheyne was undoubtedly correct to counsel us that for every “one look at self” we should “take ten looks to Christ.”

That is fine pastoral wisdom. If we seek our peace in our own progress in Christian obedience alone, if our gifts and graces are the only source of comfort and assurance in our lives, then we may find ourselves tempted to one of two extremes. Either we will give in to a naive self-congratulation, overestimating the progress we have made and overlooking the sin that still so easily entangles us, or we might find our peace collapsing under the pressure of guilt as we allow our sin and failure, eclipse-like, to obscure all progress and growth. M’Cheyne was right. We must take a look at self, often and carefully. We ought frequently to assess ourselves with sober honesty. But how shall we overcome the danger of false assurance based on a faulty overestimate of our own worthiness if not by looking at the pristine faultlessness of Christ in His obedience to the Father? In the bright sunshine of His perfections, the stains of sin in us are clearly revealed. How shall we answer the accusations of a conscience that sees only failure and sin if not by looking at the Righteous One whose obedience even unto death was for us and for our salvation? His all-sufficient atonement alone can silence the sting of a condemning conscience and humble the boasts of a self-reliant heart. Only by the ballast of the gospel of free grace can the ship of our Christian lives avoid listing to one side or the other. May the Lord help us all to find peace from God because we have first found peace with God through our Lord Jesus Christ.

Suffering Works for Good

"And we know that in all things God works for the good of those who love him, who have been called according to his purpose" (Romans 8:28).

To get the full impact of this verse so rich in meaning, and to avoid misinterpreting it, we need to see it in its context. We need to notice three things about it. First, we need to consider the meaning of “all things.” Out of context, we may think this means that all things in this world work together for our good. While this is certainly true, in context the phrase “all things” refers specifically to the things Paul has been discussing, which are the suffering and infirmities of the people of God.

The second thing we need to note is that there is a restriction. God is not promising to bring good out of suffering for all people, but for those who love God. Suffering and agony are not good in themselves, and we need to work to alleviate pain and evil wherever we can. But God promises to His children that He will bring good out of their suffering. Notice that Paul does not say “those who believe in Him” but “those who love Him.” Paul focuses on the fact that in the last analysis the dividing line between the Christian and the unbeliever is not over the issue of simply believing in some God or other, but over the issue of loving God.

The third aspect we need to see is also related to the fact that this promise is only for God’s children, those “who have been called according to His purpose.” Paul speaks not of an external call to the Gospel, but of the inward call of the Holy Spirit. In theology we term this “effectual calling.” No one will love God unless God first changes the disposition of his heart through the work of the Holy Spirit. The capacity to love God is not natural to fallen man, but must be supernaturally granted by the Father, who takes the initiative in restoring us to Himself.

Too often this verse is used as a pat answer for those who suffer. Resist the temptation to use it as an easy answer when ministering to people in the midst of pain. Often the “good” comes long after the pain. Today, focus your prayer time on those who are in pain and under stress.

Paul, the Carnal Christian

"For we know that the law is spiritual, but I am carnal, sold under sin" (Romans 7:14 NKJV).

In this verse we see a contrast between the law and Paul himself. He contrasts the law as spiritual with himself as carnal. There have been those in evangelical Christianity who have set up a rigid distinction between “spiritual Christians” and “carnal Christians.” What we see in this verse should give us pause for thought.

Paul says, “I am carnal.” Remember that Paul is writing this after his conversion—he is using the present tense. Thus, if anyone was ever a carnal Christian it was the apostle Paul. Under the inspiration of the Holy Spirit Paul declares that he is—at the time he is writing this letter—carnal. That should be a warning for us lest we think that there are Christians today who have transcended carnality beyond what Paul himself achieved.

The word 'carnal' here is a form of the Greek word sarx, which is usually translated “flesh” in the New Testament. Sometimes this word refers to our physical existence, and is a synonym for the Greek word soma, meaning “body.” Sometimes, however, this word refers to our old nature, our sin nature. It refers to the condition of the whole man prior to his conversion.

The whole man, body and mind, outside of Christ is “flesh.” In Romans 7:14, Paul contrasts “flesh” and “spirit,” and indicates that it is the moral sense of “flesh” that is involved here. The word Spirit should be capitalized, because the reference is to the Holy Spirit. The law is spiritual because it comes from the Spirit of God.

But haven’t Christians been liberated from bondage to sin and from the “flesh”? What Paul means is that even though he has been redeemed and made a new man, he is still afflicted with a principle of indwelling sin. He is still to some degree a creature of the “flesh,” sold under sin.

Romans 7:14–25 describes the inner conflict of the believer. It seems confusing partly because what goes on inside the believer’s heart is confusing and distressing. The more we come to know of God, the more we see our remaining corruption. Paul’s attitude, of grieving over sin and wrestling with it, is that of the truly spiritual person. He is diligently pursuing the new life in Christ, but continues to lament the ongoing ravages of his sin.

Dead In Your Transgressions

And you were dead in the trespasses and sins 2 in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— 3 among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. (Ephesians 2:1–10).

"You were dead in your transgressions" is a Jewish way of speech; its force is nicely illustrated by a midrash (Jewish commentary) on Ecclesiastes 9:5 which speaks of ‘the wicked who even in their lifetime are called dead’. Those bound in sin are doomed to death, and so already belong to its realm; the very thing they think of as ‘life’ is but a foretaste of death, because it is without God (cf. Jn. 5:24; 1 Jn. 3:14). 

While Paul elsewhere teaches that this state of affairs is the result of sin, that is not the point here; rather the state in your transgressions and sins is what characterized their former existence. These things were the corrupt fruit of their ‘death’. In verse 2 Paul attributes this life marked by sins chiefly to two related factors—the influence of this world (i.e. the present fallen creation and the forces it generates in society, seen as standing in rebellion against God and in contrast to the ‘new age’ or ‘new creation’ awaited), and the influence of Satan, described here as the ruler of the kingdom of the air. The air denoted the lower heavens, closest to the earth, and was often thought to be the abode of the evil spiritual beings. 

The idea of Satan being at work in those who are disobedient could all sound like a determinism to evil for which we are not responsible, but verse 3 puts the blame equally fairly on our own rebellious nature with its corrupt desires and thinking. All this made us what Paul calls ‘children of wrath’ (NRSV); that is, those condemned to suffer God’s holy anger directed against sin.

What God in his love and mercy has actually done for us, then, comes as a stark and breathtaking contrast to the doom verse 3 envisages, and so dramatically reveals the nature of the power of God at work in us. Verse 5 portrays it as a resurrection power that transfers us from ‘death’ to ‘life’.