Chapter Thirteen: Man on the Move (Romans 15:8–16:27)
Romans 10
The theme of this chapter is Israel’s present rejection. Paul moved from divine sovereignty (Rom. 9) to human responsibility. He continued the theme of righteousness introduced at the end of the previous chapter () and explains three aspects of Israel’s rejection.
The Reasons for Their Rejection ()
You would think that Israel as a nation would have been eagerly expecting the arrival of their Messiah and been prepared to receive Him. For centuries they had known the Old Testament prophecies and had practiced the Law, which was “a schoolmaster” to lead them to Christ (). God had sought to prepare the nation, but when Jesus Christ came, they rejected Him. “He came unto His own [world] and His own [people] received Him not” (). To be sure, there was a faithful remnant in the nation that looked for His arrival, such as Simeon and Anna (); but the majority of the people were not ready when He came.
How do we explain this tragic event? Paul gives several reasons why Israel rejected their Messiah.
They did not feel a need for salvation (v. ). There was a time when Paul would have agreed with his people, for he himself opposed the Gospel and considered Jesus Christ an impostor. Israel considered the Gentiles in need of salvation, but certainly not the Jews. In several of His parables, Jesus pointed out this wrong attitude: the elder brother () and the Pharisee () are two examples. Israel would have been happy for political salvation from Rome, but she did not feel she needed spiritual salvation from her own sin.
They were zealous for God (v. ). Ever since Israel returned to their land from Babylonian Captivity, the nation had been cured of idolatry. In the temple and the local synagogues, only the true God was worshiped and served, and only the true Law was taught. So zealous were the Jews that they even “improved upon God’s Law” and added their own traditions, making them equal to the Law. Paul himself had been zealous for the Law and the traditions (; ).
But their zeal was not based on knowledge; it was heat without light. Sad to say, many religious people today are making the same mistake. They think that their good works and religious deeds will save them, when actually these practices are keeping them from being saved. Certainly many of them are sincere and devout, but sincerity and devotion will never save the soul. “Therefore by the deeds of the Law there shall no flesh be justified in His sight” ().
They were proud and self-righteous (v. ). Israel was ignorant of God’s righteousness, not because they had never been told, but because they refused to learn. There is an ignorance that comes from lack of opportunity, but Israel had had many opportunities to be saved. In their case, it was an ignorance that stemmed from willful, stubborn resistance to the truth. They would not submit to God. They were proud of their own good works and religious self-righteousness, and would not admit their sins and trust the Saviour. Paul had made the same mistake before he met the Lord ().
The godly Presbyterian preacher, Robert Murray McCheyne, was passing out tracts one day and handed one to a well-dressed lady. She gave him a haughty look and said, “Sir, you must not know who I am!”
In his kind way, McCheyne replied, “Madam, there is coming a day of judgment, and on that day it will not make any difference who you are!”
They misunderstood their own Law (vv. ). Everything about the Jewish religion pointed to the coming Messiah—their sacrifices, priesthood, temple services, religious festivals, and covenants. Their Law told them they were sinners in need of a Saviour. But instead of letting the Law bring them to Christ (), they worshiped their Law and rejected their Saviour. The Law was a signpost, pointing the way. But it could never take them to their destination. The Law cannot give righteousness; it only leads the sinner to the Saviour who can give righteousness.
Christ is “the end of the Law” in the sense that through His death and resurrection, He has terminated the ministry of the Law for those who believe. The Law is ended as far as Christians are concerned. The righteousness of the Law is being fulfilled in the life of the believer through the power of the Spirit (); but the reign of the Law has ended (see ; ). “For ye are not under the Law, but under grace” ().
Paul quoted from the Old Testament to prove to his readers that they did not even understand their own Law. He began with which states the purpose of the Law: if you obey it, you live.
“But we did obey it!” they would argue.
“You may have obeyed it outwardly,” Paul would reply, “but you did not believe it from your heart.” He then quoted and gave the passage a deeper spiritual meaning. The theme of Moses’ message was “the commandment” (), referring to the Word of God. Moses argued that the Jews had no reason to disobey the Word of God because it had been clearly explained to them and it was not far from them. In fact, Moses urged them to receive the Word in their hearts (see ; ; ; ). The emphasis in Deuteronomy is on the heart, the inner spiritual condition and not mere outward acts of obedience.
Paul gave us the spiritual understanding of this admonition. He saw “the commandment” or “the Word” as meaning “Christ, God’s Word.” So, he substituted “Christ” for “the commandment.” He told us that God’s way of salvation was not difficult and complicated. We do not have to go to heaven to find Christ, or into the world of the dead. He is near to us. In other words, the Gospel of Christ—the Word of faith—is available and accessible. The sinner need not perform difficult works in order to be saved. All he has to do is trust Christ. The very Word on the lips of the religious Jews was the Word of faith. The very Law that they read and recited pointed to Christ.
At this point Paul quoted to show that salvation is by faith: “Whosoever believeth on Him shall not be ashamed.” He quoted this verse before in . He made it clear in that salvation is by faith—we believe in the heart, receive God’s righteousness, and then confess Christ openly and without shame.
Paul’s final quotation was from , to prove that this salvation is open to everyone: “For whosoever shall call upon the name of the Lord shall be saved.” Paul had already proved that “there is no difference” in condemnation (); now he affirms that “there is no difference” in salvation. Instead of the Jew having a special righteousness of his own through the Law, he was declared to be as much a sinner as the Gentile he condemned.
This entire section emphasizes the difference between “Law righteousness” and “faith righteousness.” The contrasts are seen in the following summary.
Law of Righteousness
Faith Righteousness
Only for the Jew
For “whosoever”
Based on works
Comes by faith alone
Self-righteousness
God’s righteousness
Cannot save
Brings salvation
Obey the Lord
Call on the Lord
Leads to pride
Glorifies God
Having explained the reasons for Israel’s rejection of God’s righteousness, Paul moves into the next aspect of the subject.
The Remedy for Their Rejection ()
This passage is often used as the basis for the church’s missionary program, and rightly so, but its first application is to the nation of Israel. The only way unbelieving Jews can be saved is by calling on the Lord. But before they can call on Him, they must believe. For the Jew, this meant believing that Jesus Christ of Nazareth truly is the Son of God and the Messiah of Israel. It also meant believing in His death and resurrection (). But in order to believe, they must hear the Word, for it is the Word that creates faith in the heart of the hearer (). This meant that a herald of the Word must be sent, and it is the Lord who does the sending. At this point, Paul could well have been remembering his own call to preach the Word to the Gentiles ().
The quotation in is found in and . The Nahum reference had to do with the destruction of the Assyrian Empire, the hated enemies of the Jews. Nineveh was their key city, a wicked city to which God had sent Jonah some 150 years before Nahum wrote. God had patiently dealt with Nineveh, but now His judgment was going to fall. It was this “good news” that the messenger brought to the Jews, and this is what made his feet so beautiful.
Isaiah used this statement for a future event—the return of Christ and the establishing of His glorious kingdom. “Thy God reigneth!” (Read .) The messenger with the beautiful feet announced that God had defeated Israel’s enemies and that Messiah was reigning from Jerusalem.
But Paul used the quotation in a present application: the messengers of the Gospel taking the Good News to Israel today. The “peace” spoken of is “peace with God” () and the peace Christ has effected between Jews and Gentiles by forming the one body, the church (). The remedy for Israel’s rejection is in hearing the Word of the Gospel and believing on Jesus Christ.
was Paul’s next quotation, proving that not all of Israel would obey His Word. This verse introduced one of the greatest messianic chapters in the Old Testament. Traditionally, Jewish scholars have applied Isaiah 53 to the nation of Israel rather than to Messiah; but many ancient rabbis saw in it a picture of a suffering Messiah bearing the sins of His people (see ). In Isaiah’s day, the people did not believe God’s Word, nor do they believe it today. cites to explain how the nation saw Christ’s miracles and still refused to believe. Because they would not believe, judgment came on them and they could not believe.
Note that trusting Christ is not only a matter of believing, but also obeying. Not to believe on Christ is to disobey God. God “commandeth all men everywhere to repent” (). also equates “believing” and “obeying.” True faith must touch the will and result in a changed life.
We must never minimize the missionary outreach of the church. While this passage relates primarily to Israel, it applies to all lost souls around the world. They cannot be saved unless they call on the Lord Jesus Christ. But they cannot call unless they believe. Faith comes by hearing, so they must hear the message. How will they hear? A messenger must go to them with the message. But this means that God must call the messenger and the messenger must be sent. What a privilege it is to be one of His messengers and have beautiful feet!
As I was writing this chapter, my phone rang and one of the businessmen in our city reported another soul led to Christ. My caller had had serious spiritual problems a few years ago and I was able to help him. Since that time, he has led many to Christ, including some in his office. His phone call was to give me the good news that one of his associates had led a friend to Christ, another miracle in a spiritual chain reaction that has been going on for three years now. My friend has beautiful feet, and wherever he goes he shares the Good News of the Gospel.
Some of us share the news here at home, but others are sent to distant places. In spite of some closed doors, there are still more open doors for the Gospel than ever before; and we have better tools to work with. My friend, the late Dr. E. Meyers Harrison, veteran missionary and professor of missions, says that there are four reasons why the church must send out missionaries: (1) the command from above—“go ye into all the world” (); (2) the cry from beneath—“send him to my father’s house” (); (3) the call from without—“come over and help us” (); and (4) the constraint from within—“the love of Christ constraineth us” ().
There remains a third aspect of Israel’s rejection for Paul to discuss.
The Results of Their Rejection ()
There are three results, and each of them is supported by a quotation from the Old Testament.
Israel is guilty (v. ). Someone might have argued with Paul: “But how do you know that Israel really heard?” His reply would have been , a psalm that emphasizes the revelation of God in the world. God reveals Himself in creation () and in His Word (). The “Book of Nature” and the “Book of Revelation” go together and proclaim the glory of God. Israel had the benefit of both books, for she saw God at work in nature and she received God’s written Word. Israel heard, but she would not heed. No wonder Jesus often had to say to the crowds, “He that hath ears to hear, let him hear!”
The message goes to the Gentiles (vv. ). What marvelous grace! When Israel rejected her Messiah, God sent the Gospel to the Gentiles that they might be saved. This was predicted by Moses in . Paul had mentioned this truth before in . One reason why God sent the Gospel to the Gentiles was that they might provoke the Jews to jealousy (; ). It was an act of grace both to the Jews and to the Gentiles. The Prophet Isaiah predicted too that God would save the Gentiles ().
As you study the New Testament, you discover that “to the Jew first” is a ruling principle of operation. Jesus began His ministry with the Jews. He forbade His disciples to preach to the Gentiles or the Samaritans when He sent them on their first tour of ministry (). After His resurrection, He commanded them to wait in Jerusalem and to start their ministry there (; ). In the first seven chapters of Acts, the ministry is to Jews and to Gentiles who were Jewish proselytes. But when the nation stoned Stephen and persecution broke loose, God sent the Gospel to the Samaritans (), and then to the Gentiles (Acts 10).
The Jewish believers were shocked when Peter went to the Gentiles (). But he explained that it was God who sent him and that it was clear to him that Jews and Gentiles were both saved the same way—by faith in Christ. But the opposition of the legalistic Jews was so great that the churches had to call a council to discuss the issue. The record of this council is given in Acts 15. Their conclusion was that Jews and Gentiles were all saved by faith in Christ, and that a Gentile did not have to become a Jewish proselyte before he could become a Christian.
God still yearns over His people (v. ). This quotation is from . “All day long” certainly refers to this present “day of salvation” or day of grace in which we live. While Israel as a nation has been set aside, individual Jewish people can be saved and are being saved. The phrase “all day long” makes us think of Paul’s ministry to the Jews in Rome when he arrived there as a prisoner. “From morning till evening” Paul expounded the Scriptures to them and sought to convince them that Jesus is the Messiah (). Through Paul, God was stretching out His arms of love to His disobedient people, yearning over them, and asking them to return. God’s favor to the Gentiles did not change His love for the Jews.
God wants to use us to share the Gospel with both Jews and Gentiles. God can use our feet and our arms just as He used Paul’s. Jesus Christ wept over Jerusalem and longed to gather His people in His arms! Instead, those arms were stretched out on a cross where He willingly died for Jews and Gentiles alike. God is long-suffering and patient “not willing that any should perish, but that all should come to repentance” ().
Will God’s patience with Israel wear out? Is there any future for the nation? Yes, there is, as the next chapter will show.
Romans 11
For centuries people have been puzzled by the nation of Israel. The Roman government recognized the Jewish religion, but it still called the nation secta nefaria—“a nefarious sect.” The great historian Arnold Toynbee classified Israel as “a fossil civilization” and did not know what to do with it. For some reason, the nation did not fit into his historical theories.
Paul devoted all of Romans 11 to presenting proof that God is not through with Israel. We must not apply this chapter to the church today, because Paul is discussing a literal future for a literal nation. He called five witnesses to prove there was a future in God’s plan for the Jews.
“Hath God cast away His people? God forbid! For I also am an Israelite!” If God has cast away His people, then how can the conversion of the Apostle Paul be explained? The fact that his conversion is presented three times in the Book of Acts is significant (Acts 9, 22, 26). Certainly Dr. Luke did not write these chapters and repeat the story just to exalt Paul. No, they were written to show Paul’s conversion as an illustration of the future conversion of the nation of Israel. Paul called himself “one born out of due time” (). In he stated that God saved him “that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on Him to life everlasting.”
The accounts of Paul’s conversion tell very little that parallels our salvation experience today. Certainly none of us has seen Christ in glory or actually heard Him speak from heaven. We were neither blinded by the light of heaven nor thrown to the ground. In what way, then, is Paul’s conversion “a pattern”? It is a picture of how the nation of Israel will be saved when Jesus Christ returns to establish His kingdom on earth. The details of Israel’s future restoration and salvation are given in Zechariah 12:10–13:1. The nation shall see Him as He returns (; ; ), recognize Him as their Messiah, repent, and receive Him. It will be an experience similar to that of Saul of Tarsus when he was on his way to Damascus to persecute Christians (Acts 9).
This is why Paul used himself as the first witness. The fact that he was saved does not prove that there is a future for Israel. Rather, what is important is the way he was saved.
Israel is God’s elect nation; He foreknew them, or chose them, and they are His. The fact that most of the nation has rejected Christ is no proof that God has finished with His people. In his day, Elijah thought that the nation had totally departed from God (see 1 Kings 19). But Elijah discovered that there was yet a remnant of true believers. He thought he was the only faithful Jew left and discovered that there were 7,000 more.
Paul referred to this “remnant” in , a quotation from . At no time has the entire nation of Israel been true to the Lord. God makes a distinction between Abraham’s natural children and his spiritual children (). The fact that the Jews shared in the covenant by being circumcised did not guarantee their salvation. Like Abraham, they had to believe God in order to receive His righteousness ().
Note that this remnant is saved by grace and not by works (). Note also the parallel in . It is impossible to mix grace and works, for the one cancels the other. Israel’s main concern had always been in trying to please God with good works (Rom. 9:30–10:4). The nation refused to submit to Christ’s righteousness, just as religious, self-righteous people refuse to submit today.
If a remnant had been saved, thus proving that God was not through with His people, then what had happened to the rest of the nation? They had been hardened (a better translation than “blinded” in ). This was the result of their resisting the truth, just as Pharaoh’s heart was hardened because he resisted the truth. Paul quoted to support his statement, and also referred to . We would expect a pagan ruler to harden himself against the Lord, but we do not expect God’s people to do so.
are cited from . This psalm is one of the most important of the messianic psalms and is referred to several times in the New Testament. Note especially , , . Their “table to become a snare” means that their blessings turn into burdens and judgments. This is what happened to Israel: their spiritual blessings should have led them to Christ, but instead they became a snare that kept them from Christ. Their very religious practices and observances became substitutes for the real experience of salvation. Sad to say, this same mistake is made today when people depend on religious rituals and practices instead of trusting in the Christ who is pictured in these activities.
Paul made it clear that the hardening of Israel is neither total nor final, and this is proof that God has a future for the nation. “Hardness in part is happened to Israel, until the fullness of the Gentiles be come in” (). The existence of the believing Jewish remnant today, as in Elijah’s day, is evidence that God still has a plan for His people. Paul did not imitate Elijah’s mistake and say, “I only am left!” He knew that there was a remnant of Israel in this world who trusted God.
In Paul used the Gentiles to prove the Jews guilty of sin, but here he used the Gentiles to assure Israel of a future restoration. His logic here is beautiful. When the Jews rejected the Gospel, God sent it to the Gentiles and they believed and were saved. Three tragedies occurred in Israel: the nation fell (), was lost (, “diminished”), and was cast away (). None of these words suggests a final judgment on Israel. But the amazing thing is that through Israel’s fall, salvation came to the Gentiles. God promised that the Gentiles would be saved () and He kept His promise. Will He not also keep His promise to the Jews?
It is important to understand that the Old Testament promises to the Gentiles were linked to Israel’s “rise”—her entering into her kingdom. Prophecies like Isaiah 11 and Isaiah 60 make it clear that the Gentiles will share in Israel’s kingdom. But Israel did not “rise”; she fell! What would God then do with the Gentiles? God introduced a new factor—the church—in which believing Jews and Gentiles are one in Christ (). In Ephesians 3, Paul called this new program “the mystery,” meaning “the sacred secret” that was not revealed in the Old Testament. Does this mean that God has abandoned His kingdom program for Israel? Of course not! Israel is merely set aside until the time comes for God’s plans for Israel to be fulfilled.
Paul stated that the Gentiles had a vital ministry to Israel. Today, the saved Gentiles provoke Israel “to jealousy” (see ) because of the spiritual riches they have in Christ. Israel today is spiritually bankrupt, while Christians have “all spiritual blessings” in Christ (). (If an unsaved Jew visited the average church service, would he be provoked to jealousy and wish he had what we have—or would he just be provoked?)
There is a future for Israel. Paul calls it “their fullness” () and their “receiving” (). Today, Israel is fallen spiritually, but when Christ returns, the nation will rise again. Today, Israel is cast away from God, but one day they shall be received again. God will never break His covenant with His people, and He has promised to restore them. (See where God links His promises to Israel to the sun, moon, and stars.)
From looking at the future, Paul next looked to the past to show Israel’s spiritual heritage. From the beginning, Israel was a special people, set apart by God. Paul used two illustrations to prove his argument that God was not finished with the Jews.
The lump of dough (v. ). The reference here is to . The first part of the dough was to be offered up to God as a symbol that the entire lump belonged to Him. The same idea was involved in the Feast of Firstfruits, when the priest offered a sheaf to the Lord as a token that the entire harvest was His (). The basic idea is that when God accepts the part He sanctifies the whole.
Applying this to the history of Israel, we understand Paul’s argument. God accepted the founder of the nation, Abraham, and in so doing set apart his descendants as well. God also accepted the other patriarchs, Isaac and Jacob, in spite of their sins or failings. This means that God must accept the “rest of the lump”—the nation of Israel.
The olive tree (vv. ). This is a symbol of the nation of Israel (; ). Please keep in mind that Paul was not discussing the relationship of individual believers to God, but the place of Israel in the plan of God. The roots of the tree support the tree; again, this was a symbol of the patriarchs who founded the nation. God made His covenants with Abraham, Isaac, and Jacob, and He cannot deny them or change them. Thus, it is God’s promise to Abraham that sustains Israel even today.
Many of the Jewish people did not believe. Paul pictured them as branches broken off the tree. But he saw an amazing thing taking place: other branches were grafted into the tree to share in the life of the tree. These branches were the Gentiles. In , Paul described this “grafting in” as “contrary to nature.” Usually a cultivated branch is grafted into a wild tree and shares its life without producing its poor fruit. But in this case, it was the “wild branch” (the Gentiles) that was grafted into the good tree! “Salvation is of the Jews” ().
To say that the olive tree, with its natural and grafted branches, is a picture of the church would be a great mistake. In the church, “there is no difference”; believers are “all one in Christ Jesus” (). God does not look on the members of Christ’s body and see them as Jews or Gentiles. The olive tree illustrates the relationship between Jew and Gentile in the program of God. The “breaking off of the branches” is the equivalent of “the fall” (), “the diminishing” (), and “the casting away” (). To read into this illustration the matter of the eternal destiny of the individual believer is to abuse the truth Paul was seeking to communicate.
Paul warned the Gentiles that they were obligated to Israel, and therefore they dared not boast of their new spiritual position (). The Gentiles entered into God’s plan because of faith, and not because of anything good they had done. Paul was discussing the Gentiles collectively, and not the individual experience of one believer or another.
It is worth noting that, according to Bible prophecy, the professing Gentile church will be “cut off” because of apostasy. First Timothy 4 and 2 Timothy 3, along with 2 Thessalonians 2, all indicate that the professing church in the last days will depart from the faith. There is no hope for the apostate church, but there is hope for apostate Israel! Why? Because of the roots of the olive tree. God will keep His promises to the patriarchs, but God will break off the Gentiles because of their unbelief.
No matter how far Israel may stray from the truth of God, the roots are still good. God is still the “God of Abraham, and the God of Isaac, and the God of Jacob” (; ). He will keep His promises to these patriarchs. This means that the olive tree will flourish again!
Paul saved his best witness for the last. He proved that the very character and work of God were involved in the future of Israel. Men may dispute about prophecy and differ in their interpretations, but let every man realize that he is dealing with God’s people, Israel.
God’s timing (v. ). What has happened to Israel is all a part of God’s plan, and He knows what He is doing. The blinding (or hardening, ) of Israel as a nation is neither total nor final: it is partial and temporary. How long will it last? “Until the fullness of the Gentiles be come in” (). There is a “fullness” for Israel () and for the Gentiles. Today, God in His grace is visiting the Gentiles and taking out a people for His name (). Individual Jews are being saved, of course; but this present age is primarily a time when God is visiting the Gentiles and building His church. When this present age has run its course, and the fullness of the Gentiles has come in, then God will once more deal with the nation of Israel.
is one of several “until verses” in the Bible, all of which are important. Read ; ; and for other references. It is reassuring that God knows what time it is and that He is never late in fulfilling His will.
God’s promise (v. ). The reference here is ; and you ought to read Isaiah 60 to complete the picture. God has promised to save His people, and He will keep His promise. There are those who interpret this as meaning salvation to individuals through the Gospel, but it is my conviction that the prophet has national conversion in mind. “All Israel shall be saved” does not mean that every Jew who has ever lived will be converted, but that the Jews living when the Redeemer returns will see Him, receive Him, and be saved. Zechariah 12–13 give the details. It seems to me that there are too many details in these Old Testament prophecies of national restoration for Israel for us to spiritualize them and apply them to the church today.
God’s covenant (vv. ). This is, of course, a continuation of the quotation from Isaiah 59; but the emphasis is on the covenant of God with Israel. God chose Israel in His grace and not because of any merit in her (; ). If the nation was not chosen because of its goodness, can it be rejected because of its sin? “Election” means grace, not merit. The Jewish people are “enemies” to the believing Gentiles because of their hostile attitude toward the Gospel. But to God, the Jewish people are “beloved for the fathers’ sakes.” God will not break His covenant with Abraham, Isaac, and Jacob.
God’s nature (v. ). “I am the Lord, I change not” (). “God is not a man that He should lie; neither the son of man, that He should repent” (). God’s gifts to Israel, and God’s calling of Israel, cannot be taken back or changed, or God would cease to be true to His own perfect nature. The fact that Israel may not enjoy her gifts, or live up to her privileges as an elect nation, does not affect this fact one bit. God will be consistent with Himself and true to His Word no matter what men may do. “Shall their unbelief make the faithfulness of God without effect?” (, literal translation)
God’s grace (vv. ). “Because of the unbelief of the Jews, you Gentiles were saved,” said Paul. “Now, may it be that through your salvation Israel will come to know Christ.” Note that Paul repeatedly reminded the saved Gentiles that they had a spiritual obligation to Israel to “provoke them to jealousy” (; , ). Israel’s hardness is only “in part” (), which means that individual Jews can be saved. God has included “all in unbelief”—Jews and Gentiles—so that all might have the opportunity to be saved by grace. “There is no difference.” If God can save Jews by His grace and mercy today, why can He not save them in the future?
We must remember that God chose the Jews so that the Gentiles might be saved. “In thee shall all families of the earth be blessed,” was God’s promise to Abraham (). The tragedy was that Israel became exclusive and failed to share the truth with the Gentiles. They thought that the Gentiles had to become Jews in order to be saved. But God declared both Jews and Gentiles to be lost and condemned. This meant that He could have mercy on all because of the sacrifice of Christ on the cross.
God’s wisdom (vv. ). Having contemplated God’s great plan of salvation for Jews and Gentiles, all Paul could do was sing a hymn of praise. As someone has remarked, “Theology becomes doxology!” Only a God as wise as our God could take the fall of Israel and turn it into salvation for the world! His plans will not be aborted nor will His purposes lack fulfillment. No human being can fully know the mind of the Lord; and the more we study His ways, the more we offer Him praise. Are we to conclude that God does not know what He is doing, and that the nation of Israel completely ruined His plans? Of course not! God is too wise to make plans that will not be fulfilled. Israel did not allow Him to rule, so He overruled!
Paul summoned five witnesses, and they all agreed: there is a future for Israel. When Israel recovers from her “fall” and enters into her “fullness,” the world will experience the riches of God’s grace as never before. When Jesus Christ returns and sits on David’s throne to reign over His kingdom, then Israel will be “reconciled” and “received,” and it will be like a resurrection!
Romans 12–13
In all of his letters, Paul concluded with a list of practical duties that were based on the doctrines he had discussed. In the Christian life, doctrine and duty always go together. What we believe helps to determine how we behave. It is not enough for us to understand Paul’s doctrinal explanations. We must translate our learning into living and show by our daily lives that we trust God’s Word.
The key idea in this section is relationships. The term “relational theology” is a relatively new one, but the idea is not new. If we have a right relationship to God, we will have a right relationship to the people who are a part of our lives. “If a man say, I love God, and hateth his brother, he is a liar” ().
This is the fourth “therefore” in the letter. is the “therefore” of condemnation, declaring that the whole world is guilty before God. is the “therefore” of justification, and the “therefore” of assurance. In , we have the “therefore” of dedication, and it is this dedication that is the basis for the other relationships that Paul discussed in this section.
What is true dedication? As Paul described it here, Christian dedication involves three steps.
You give God your body (v. ). Before we trusted Christ, we used our body for sinful pleasures and purposes, but now that we belong to Him, we want to use our body for His glory. The Christian’s body is God’s temple () because the Spirit of God dwells within him (). It is our privilege to glorify Christ in our body and magnify Christ in our body ().
Just as Jesus Christ had to take on Himself a body in order to accomplish God’s will on earth, so we must yield our bodies to Christ that He might continue God’s work through us. We must yield the members of the body as “instruments of righteousness” () for the Holy Spirit to use in the doing of God’s work. The Old Testament sacrifices were dead sacrifices, but we are to be living sacrifices.
There are two “living sacrifices” in the Bible and they help us understand what this really means. The first is Isaac (Gen. 22); the second is our Lord Jesus Christ. Isaac willingly put himself on the altar and would have died in obedience to God’s will, but the Lord sent a ram to take his place. Isaac “died” just the same—he died to self and willingly yielded himself to the will of God. When he got off that altar, Isaac was a “living sacrifice” to the glory of God.
Of course, our Lord Jesus Christ is the perfect illustration of a “living sacrifice,” because He actually died as a sacrifice, in obedience to His Father’s will. But He arose again. And today He is in heaven as a “living sacrifice,” bearing in His body the wounds of Calvary. He is our High Priest () and our Advocate () before the throne of God.
The verb “present” in this verse means “present once and for all.” It commands a definite commitment of the body to the Lord, just as a bride and groom in their wedding service commit themselves to each other. It is this once-for-all commitment that determines what they do with their bodies. Paul gives us two reasons for this commitment: (1) it is the right response to all that God has done for us—“I beseech you therefore, brethren, by the mercies of God” (italics mine); and (2) this commitment is “our reasonable service” or “our spiritual worship.” This means that every day is a worship experience when your body is yielded to the Lord.
You give Him your mind (v. ). The world wants to control your mind, but God wants to transform your mind (see ; ). This word transform is the same as transfigure in . It has come into our English language as the word “metamorphosis.” It describes a change from within. The world wants to change your mind, so it exerts pressure from without. But the Holy Spirit changes your mind by releasing power from within. If the world controls your thinking, you are a conformer; if God controls your thinking, you are a transformer.
God transforms our minds and makes us spiritually minded by using His Word. As you spend time meditating on God’s Word, memorizing it, and making it a part of your inner man, God will gradually make your mind more spiritual (see ).
You give Him your will (v. ). Your mind controls your body, and your will controls your mind. Many people think they can control their will by “willpower,” but usually they fail. (This was Paul’s experience as recorded in ). It is only when we yield the will to God that His power can take over and give us the willpower (and the won’t power!) that we need to be victorious Christians.
We surrender our wills to God through disciplined prayer. As we spend time in prayer, we surrender our will to God and pray, with the Lord, “Not my will, but Thy will be done.” We must pray about everything, and let God have His way in everything.
For many years I have tried to begin each day by surrendering my body to the Lord. Then I spend time with His Word and let Him transform my mind and prepare my thinking for that new day. Then I pray, and I yield the plans of the day to Him and let Him work as He sees best. I especially pray about those tasks that upset or worry me—and He always sees me through. To have a right relationship with God, we must start the day by yielding to Him our bodies, minds, and wills.
Relationship to Other Believers ()
Paul was writing to Christians who were members of local churches in Rome. He described their relationship to each other in terms of the members of a body. (He used this same picture in 1 Cor. 12; .) The basic idea is that each believer is a living part of Christ’s body, and each one has a spiritual function to perform. Each believer has a gift (or gifts) to be used for the building up of the body and the perfecting of the other members of the body. In short, we belong to each other, we minister to each other, and we need each other. What are the essentials for spiritual ministry and growth in the body of Christ?
Honest evaluation (v. ). Each Christian must know what his spiritual gifts are and what ministry (or ministries) he is to have in the local church. It is not wrong for a Christian to recognize gifts in his own life and in the lives of others. What is wrong is the tendency to have a false evaluation of ourselves. Nothing causes more damage in a local church than a believer who overrates himself and tries to perform a ministry that he cannot do. (Sometimes the opposite is true, and people undervalue themselves. Both attitudes are wrong.)
The gifts that we have came because of God’s grace. They must be accepted and exercised by faith. We were saved “by grace, through faith” (), and we must live and serve “by grace through faith.” Since our gifts are from God, we cannot take the credit for them. All we can do is accept them and use them to honor His name. (See for Paul’s personal testimony about gifts.)
I once ministered with two men who had opposite attitudes toward their gifts: the one man constantly belittled his gifts and would not use them, and the other man constantly boasted about gifts that he did not possess. Actually, both of them were guilty of pride, because both of them refused to acknowledge God’s grace and let Him have the glory. Moses made a similar mistake when God called him (). When the individual believers in a church know their gifts, accept them by faith, and use them for God’s glory, then God can bless in a wonderful way.
Faithful cooperation (vv. ). Each believer has a different gift, and God has bestowed these gifts so the local body can grow in a balanced way. But each Christian must exercise his or her gift by faith. We may not see the result of our ministry, but the Lord sees it and He blesses. Note that “exhortation” (encouragement) is just as much a spiritual ministry as preaching or teaching. Giving and showing mercy are also important gifts. To some people, God has given the ability to rule, or to administer the various functions of the church. Whatever gift we have must be dedicated to God and used for the good of the whole church.
It is tragic when any one gift is emphasized in a local church beyond all the other gifts. “Are all apostles? are all prophets? are all teachers? are all workers of miracles? have all the gifts of healing? do all speak with tongues? do all interpret?” () The answer to all these questions is no! And for a Christian to minimize the other gifts while he emphasizes his own gift is to deny the very purpose for which gifts are given: the benefit of the whole body of Christ. “Now to each man the manifestation of the Spirit is given for the common good” (, NIV).
Spiritual gifts are tools to build with, not toys to play with or weapons to fight with. In the church at Corinth, the believers were tearing down the ministry because they were abusing spiritual gifts. They were using their gifts as ends in themselves and not as a means toward the end of building up the church. They so emphasized their spiritual gifts that they lost their spiritual graces! They had the gifts of the Spirit but were lacking in the fruit of the spirit—love, joy, peace, etc. ().
Loving participation (vv. ). Here the emphasis is on the attitudes of those who exercise the spiritual gifts. It is possible to use a spiritual gift in an unspiritual way. Paul makes this same point in 1 Corinthians 13, the great “love chapter” of the New Testament. Love is the circulatory system of the spiritual body, which enables all the members to function in a healthy, harmonious way. This must be an honest love, not a hypocritical love (); and it must be humble, not proud (). “Preferring one another” means treating others as more important than ourselves ().
Serving Christ usually means satanic opposition and days of discouragement. Paul admonished his readers to maintain their spiritual zeal because they were serving the Lord and not men. When life becomes difficult, the Christian cannot permit his zeal to grow cold. “Be joyful in hope, patient in affliction, faithful in prayer” (, NIV).
Finally, Paul reminded them that they must enter into the feelings of others. Christian fellowship is much more than a pat on the back and a handshake. It means sharing the burdens and the blessings of others so that we all grow together and glorify the Lord. If Christians cannot get along with one another, how can they ever face their enemies? A humble attitude and a willingness to share are the marks of a Christian who truly ministers to the body. Our Lord ministered to the common people, and they heard Him gladly (). When a local church decides it wants only a certain “high class” of people, it departs from the Christian ideal for ministry.
Our Relationship to Our Enemies ()
The believer who seeks to obey God is going to have his enemies. When our Lord was ministering on earth, He had enemies. No matter where Paul and the other apostles traveled, there were enemies who opposed their work. Jesus warned His disciples that their worst enemies might be those of their own household (). Unfortunately, some believers have enemies because they lack love and patience, and not because they are faithful in their witness. There is a difference between sharing in “the offense of the cross” (; ) and being an offensive Christian!
The Christian must not play God and try to avenge himself. Returning evil for evil, or good for good, is the way most people live. But the Christian must live on a higher level and return good for evil. Of course, this requires love, because our first inclination is to fight back. It also requires faith, believing that God can work and accomplish His will in our lives and in the lives of those who hurt us. We must give place to “the wrath”—the wrath of God ().
A friend of mine once heard a preacher criticize him over the radio and tell things that were not only unkind, but also untrue. My friend became very angry and was planning to fight back, when a godly preacher said, “Don’t do it. If you defend yourself, then the Lord can’t defend you. Leave it in His hands.” My friend followed that wise counsel, and the Lord vindicated him.
The admonition in reminds us of Christ’s words in . These words are easy to read but difficult to practice. Surely we need to pray and ask God for love as we try to show kindness to our enemies. Will they take advantage of us? Will they hate us more? Only the Lord knows. Our task is not to protect ourselves but to obey the Lord and leave the results with Him. Paul referred to as he urged us to return good for evil in the name of the Lord. The “coals of fire” refer perhaps to the feeling of shame our enemies will experience when we return good for evil.
As children of God, we must live on the highest level—returning good for evil. Anyone can return good for good and evil for evil. The only way to overcome evil is with good. If we return evil for evil, we only add fuel to the fire. And even if our enemy is not converted, we have still experienced the love of God in our own hearts and have grown in grace.
Our Relationship to the State ()
God has established three institutions: the home (), government (), and the church (Acts 2). Paul was writing to believers at the very heart of the Roman Empire. As yet, the great persecutions had not started, but were on the way. Christianity was still considered a Jewish sect, and the Jewish religion was approved by Rome. But the day would come when it would be very difficult, if not impossible, for a Christian to be loyal to the emperor. He could not drop incense on the altar and affirm, “Caesar is god!”
In our own day, we have people who teach riot and rebellion in the name of Christ! They would have us believe that the Christian thing to do is to disobey the law, rebel against the authorities, and permit every man to do that which is right in his own eyes. Paul refuted this position in this chapter by explaining four reasons why the Christian must be in subjection to the laws of the State.
For wrath’s sake (vv. ). It is God who has established the governments of the world (see ). This does not mean that He is responsible for the sins of tyrants, but only that the authority to rule comes originally from God. It was this lesson that Nebuchadnezzar had to learn the hard way. (See Dan. 4, and especially vv. , , and .) To resist the law is to resist the God who established government in the world, and this means inviting punishment.
Rulers must bear the sword; that is, they have the power to afflict punishment and even to take life. God established human government because man is a sinner and must have some kind of authority over him. God has given the sword to rulers, and with it the authority to punish and even to execute. Capital punishment was ordained in , and it has not been abolished. Even though we cannot always respect the man in office, we must respect the office, for government was ordained by God.
On more than one occasion in his ministry, Paul used the Roman law to protect his life and to extend his work. The centurions mentioned in the Book of Acts appear to be men of character and high ideals. Even though government officials are not believers, they are still the “ministers of God” because He established the authority of the State.
For conscience’s sake (vv. ). We move a bit higher in our motivation now. Any citizen can obey the law because of fear of punishment, but a Christian ought to obey because of conscience. Of course, if the government interferes with conscience, then the Christian must obey God rather than men (). But when the law is right, the Christian must obey it if he is to maintain a good conscience (, ; ; ; ).
The United States Government maintains a “Conscience Fund” for people who want to pay their debts to the Government and yet remain anonymous. Some city governments have a similar fund. I read about a city that had investigated some tax frauds and announced that several citizens were going to be indicted. They did not release the names of the culprits. That week, a number of people visited the City Hall to “straighten out their taxes”—and many of them were not on the indictment list. When conscience begins to work, we cannot live with ourselves until we have made things right.
commands us to pay what we owe: taxes, revenue, respect, honor. If we do not pay our taxes, we show disrespect to the law, the officials, and the Lord. And this cannot but affect the conscience of the believer. We may not agree with all that is done with the money we pay in taxes, but we dare not violate our conscience by refusing to pay.
For love’s sake (vv. ). Paul enlarged the circle of responsibility by including other people besides government officials. “Love one another” is the basic principle of the Christian life. It is the “new commandment” that Christ gave to us (). When we practice love, there is no need for any other laws, because love covers it all! If we love others, we will not sin against them. This explained why the Ten Commandments were not referred to often in the New Testament. In fact, the Sabbath commandment is not quoted at all in any of the epistles. As believers, we do not live under the Law; we live under grace. Our motive for obeying God and helping others is the love of Christ in our hearts.
Does “Owe no man anything” refer also to the Christian’s financial practices? Some people believe that it does, and that it is a sin to have a debt. J. Hudson Taylor, the godly missionary to China, would never incur a debt, basing his conviction on this verse. Charles Spurgeon, the great Baptist preacher, had the same conviction. However, the Bible does not forbid borrowing or legal financial transactions that involve interest. What the Bible does forbid is the charging of high interest, robbing the brethren, and failing to pay honest debts (see ; ). and indicate that banking and investing for gain are not wrong. Certainly no one should get into unnecessary debt, or sign contracts he cannot maintain. “Thou shalt not steal.” But to make apply to all kinds of legal obligations involving money is, to me, stretching a point.
In this section, Paul has centered on the very heart of the problem—the human heart. Because the heart of man is sinful, God established government. But laws cannot change the heart; man’s heart is still selfish and can be changed only by the grace of God.
For Jesus’ sake (vv. ). We have come a long way in our reasons for obeying the law: from fear to conscience to love to our devotion to Jesus Christ! The emphasis is on the imminent return of Christ. As His servants, we want to be found faithful when He returns. The completion of our salvation is near! The light is dawning! Therefore, be ready!
Paul gave several admonitions in the light of the Lord’s soon return. The first is, “Wake up!” Relate this with , and also . The second is, “Clean up!” We do not want to be found dressed in dirty garments when the Lord returns (1 John 2:28–3:3). The Christian wears the armor of light, not the deeds of darkness. He has no reason to get involved in the sinful pleasures of the world. Finally, Paul admonished, “Grow up!” () To “put on” the Lord Jesus Christ means to become more like Him, to receive by faith all that He is for our daily living. We grow on the basis of the food we eat. This is why God warns us not to make provisions for the flesh. If we feed the flesh, we will fail; but if we feed the inner man the nourishing things of the Spirit, we will succeed.
In other words, a Christian citizen ought to be the best citizen. Christians may not always agree on politics or parties, but they can all agree on their attitude toward human government.
Romans 14:1–15:7
Disunity has always been a major problem with God’s people. Even the Old Testament records the civil wars and family fights among the people of Israel, and almost every local church mentioned in the New Testament had divisions to contend with. The Corinthians were divided over human leaders, and some of the members were even suing each other (; ). The Galatian saints were “biting and devouring” one another (), and the saints in Ephesus and Colossae had to be reminded of the importance of Christian unity (; ). In the church at Philippi, two women were at odds with each other and, as a result, were splitting the church (). No wonder the psalmist wrote, “Behold, how good and how pleasant it is for brethren to dwell together in unity” ().
Some of these problems stemmed from the backgrounds of the believers in the churches. The Jews, for example, were saved out of a strict legalistic background that would be difficult to forget. The Gentiles never had to worry about diets and days. The first church council in history debated the issue of the relationship of the Christian to the Law (Acts 15).
The believers in Rome were divided over special diets and special days. Some of the members thought it was a sin to eat meat, so they ate only vegetables. Other members thought it a sin not to observe the Jewish holy days. If each Christian had kept his convictions to himself, there would have been no problem, but they began to criticize and judge one another. The one group was sure the other group was not at all spiritual.
Unfortunately, we have similar problems today with many “gray areas” of life that are not clearly right or wrong to every believer. Some activities we know are wrong, because the Bible clearly condemns them. Other activities we know are right, because the Bible clearly commands them. But when it comes to areas that are not clearly defined in Scripture, we find ourselves needing some other kind of guidance. Paul gave principles of this guidance. He explained how believers could disagree on nonessentials and still maintain unity in the church. He gave his readers three important admonitions.
You will note that this section begins and ends with this admonition (). Paul was addressing those who were “strong in the faith,” that is, those who understood their spiritual liberty in Christ and were not enslaved to diets or holy days. The “weak in faith” were immature believers who felt obligated to obey legalistic rules concerning what they ate and when they worshiped. Many people have the idea that the Christians who follow strict rules are the most mature, but this is not necessarily the case. In the Roman assemblies, the weak Christians were those who clung to the Law and did not enjoy their freedom in the Lord. The weak Christians were judging and condemning the strong Christians, and the strong Christians were despising the weak Christians.
“Welcome one another!” was Paul’s first admonition; and he gave four reasons why they should.
God has received us (vv. ). It is not our responsibility to decide the requirements for Christian fellowship in a church; only the Lord can do this. To set up man-made restrictions on the basis of personal prejudices (or even convictions) is to go beyond the Word of God. Because God has received us, we must receive one another. We must not argue over these matters, nor must we judge or despise one another. Perhaps St. Augustine put the matter best: “In essentials, unity; in nonessentials, liberty; in all things, charity.”
When God sent Peter to take the Gospel to the Gentiles, the church criticized Peter because he ate with these new Christians (). But God had clearly revealed His acceptance of the Gentiles by giving them the same Holy Spirit that He bestowed on the Jewish believers at Pentecost (; ). Peter did not obey this truth consistently, for later on he refused to fellowship with the Gentile Christians in Antioch, and Paul had to rebuke him (). God showed both Peter and Paul that Christian fellowship was not to be based on food or religious calendars.
In every church there are weak and strong believers. The strong understand spiritual truth and practice it, but the weak have not yet grown into that level of maturity and liberty. The weak must not condemn the strong and call them unspiritual. The strong must not despise the weak and call them immature. God has received both the weak and the strong; therefore, they should receive one another.
God sustains His own (v. ). The strong Christian was judged by the weak Christian, and this Paul condemned because it was wrong for the weak Christian to take the place of God in the life of the strong Christian. God is the Master; the Christian is the servant. It is wrong for anyone to interfere with this relationship.
It is encouraging to know that our success in the Christian life does not depend on the opinions or attitudes of other Christians. God is the Judge, and He is able to make us stand. The word “servant” here suggests that Christians ought to be busy working for the Lord; then they will not have the time or inclination to judge or condemn other Christians. People who are busy winning souls to Christ have more important things to do than to investigate the lives of the saints!
Jesus Christ is Lord (vv. ). The word “Lord” is found eight times in these verses. No Christian has the right to “play God” in another Christian’s life. We can pray, advise, and even admonish, but we cannot take the place of God. What is it that makes a dish of food “holy” or a day “holy”? It is the fact that we relate it to the Lord. The person who treats a special day as “holy” does so “unto the Lord.” The person who treats every day as sacred, does so “unto the Lord.” The Christian who eats meat gives thanks to the Lord, and the Christian who abstains from meat abstains “unto the Lord.” To be “fully persuaded—or assured—in his own mind” () means: Let every man see to it that he is really doing what he does for the Lord’s sake, and not merely on the basis of some prejudice or whim.
Some standards and practices in our local churches are traditional but not necessarily scriptural. Some of us can remember when dedicated Christians opposed Christian radio “because Satan was the prince of the power of the air!” Some people even make Bible translations a test of orthodoxy. The church is divided and weakened because Christians will not allow Jesus Christ to be Lord.
An interesting illustration of this truth is given in . Jesus had restored Peter to his place as an apostle, and once again He told him, “Follow Me.” Peter began to follow Christ, but then he heard someone walking behind him. It was the Apostle John.
Then Peter asked Jesus, “Lord, what shall this man do?”
Notice the Lord’s reply: “What is that to thee? Follow thou Me!” In other words, “Peter, you make sure you have made Me Lord of your life. Let Me worry about John.” Whenever I hear believers condemning other Christians because of something they disagree with, something that is not essential or forbidden in the Word, I feel like saying, “What is that to thee? Follow Christ! Let Him be the Lord!”
Paul emphasized the believer’s union with Christ: “Whether we live, therefore, or whether we die, we are the Lord’s” (). Our first responsibility is to the Lord. If Christians would go to the Lord in prayer instead of going to their brother with criticism, there would be stronger fellowship in our churches.
Jesus Christ is Judge (vv. ). Paul asked the weak Christian, “Why are you judging your brother?” Then he asked the strong Christian, “Why are you despising your brother?” Both strong and weak must stand at the Judgment Seat of Christ, and they will not judge each other—they will be judged by the Lord.
The Judgment Seat of Christ is that place where Christians will have their works judged by the Lord. It has nothing to do with our sins, since Christ has paid for them and they can be held against us no more (). The word for “judgment seat” in the Greek is bema, meaning the place where the judges stood at the athletic games. If during the games they saw an athlete break the rules, they immediately disqualified him. At the end of the contests, the judges gave out the rewards (see ). gives another picture of the Judgment Seat of Christ. Paul compared our ministries with the building of a temple. If we build with cheap materials, the fire will burn them up. If we use precious, lasting materials, our works will last. If our works pass the test, we receive a reward. If they are burned up, we lose the reward, but we are still saved “yet so as by fire.”
How does the Christian prepare for the Judgment Seat of Christ? By making Jesus Lord of his life and faithfully obeying Him. Instead of judging other Christians, we had better judge our own lives and make sure we are ready to meet Christ at the bema (see ; ; and ).
The fact that our sins will never be brought up against us should not encourage us to disobey God. Sin in our lives keeps us from serving Christ as we should, and this means loss of reward. Lot is a good example of this truth (Gen. 18–19). Lot was not walking with the Lord as was his uncle, Abraham, and as a result, he lost his testimony even with his own family. When the judgment finally came, Lot was spared the fire and brimstone, but everything he lived for was burned up. He was saved “yet so as by fire.”
Paul explained that they did not have to give an account for anyone else but themselves. So they were to make sure that their account would be a good one. He was stressing the principle of lordship—make Jesus Christ the Lord of your life, and let Him be the Lord in the lives of other Christians as well.
Two of the most famous Christians in the Victorian Era in England were Charles Spurgeon and Joseph Parker, both of them mighty preachers of the Gospel. Early in their ministries they fellowshipped and even exchanged pulpits. Then they had a disagreement, and the reports even got into the newspapers. Spurgeon accused Parker of being unspiritual because he attended the theater. Interestingly enough, Spurgeon smoked cigars, a practice many believers would condemn. Who was right? Who was wrong? Perhaps both of them were wrong! When it comes to questionable matters in the Christian life, cannot dedicated believers disagree without being disagreeable? “I have learned that God blesses people I disagree with!” a friend of mine told me one day, and I have learned the same thing. When Jesus Christ is Lord, we permit Him to deal with His own servants as He wishes.
If we stopped with the first admonition, it might give the impression that Christians were to leave each other alone and let the weak remain weak. But this second admonition explains things further. The emphasis is not on “master-servant” but on “brother.” It is the principle of brotherly love. If we love each other, we will seek to edify each other, build each other up in the faith. Paul shared several facts to help his readers help their brethren.
Christians affect each other (vv. ). Note the possible ways we can affect each other. We can cause others to stumble, grieve others, or even destroy others. Paul was speaking of the way the strong Christian affected the weak Christian. Paul dealt with a similar problem in 1 Corinthians 8–9, where the question was, “Should Christians eat meat that has been offered to idols in heathen temples?” There he pointed out that knowledge and love must work together. “Knowledge puffs up, but love builds up” (, NIV). The strong Christian has spiritual knowledge, but if he does not practice love, his knowledge will hurt the weak Christian. Knowledge must be balanced by love.
Often little children are afraid of the dark and think there is something hiding in the closet. Of course, Mother knows that the child is safe; but her knowledge alone cannot assure or comfort the child. You can never argue a child into losing fear. When the mother sits at the bedside, talks lovingly to the child, and assures him that everything is secure, then the child can go to sleep without fear. Knowledge plus love helps the weak person grow strong.
“There is nothing unclean of itself,” Paul wrote (). No foods are unclean, no days are unclean, no people are unclean. (Read Acts 10 to see how Peter learned this lesson.) What something does to a person determines its quality. One man may be able to read certain books and not be bothered by them, while a weaker Christian reading the same books might be tempted to sin. But the issue is not, “How does it affect me?” so much as, “If I do this, how will it affect my brother?” Will it make him stumble? Will it grieve him or even destroy him by encouraging him to sin? Is it really worth it to harm a brother just so I can enjoy some food? No!
Christians must have priorities (vv. ). Like the Pharisees of old, we Christians have a way of majoring in the minor (). I have seen churches divided over matters that were really insignificant when compared with the vital things of the Christian faith. I have heard of churches being split over such minor matters as the location of the piano in the auditorium and the serving of meals on Sundays. “The kingdom of God is not meat and drink” (). “But food does not bring us near to God; we are no worse if we do not eat, and no better if we do” (, NIV)
Not the externals, but the eternals must be first in our lives: righteousness, peace, and joy. Where do they come from? The Holy Spirit of God at work in our lives (see ). If each believer would yield to the Spirit and major in a godly life, we would not have Christians fighting with each other over minor matters. Spiritual priorities are essential to harmony in the church.
Christians must help each other grow (vv. ). Both the strong believer and the weak believer need to grow. The strong believer needs to grow in love; the weak believer needs to grow in knowledge. So long as a brother is weak in the faith, we must lovingly deal with him in his immaturity. But if we really love him, we will help him to grow. It is wrong for a Christian to remain immature, having a weak conscience.
An illustration from the home might help us better understand what is involved. When a child comes into a home, everything has to change. Mother and Father are careful not to leave the scissors on the chair or anything dangerous within reach. But as the child matures, it is possible for the parents to adjust the rules of the house and deal with him in a more adult fashion. It is natural for a child to stumble when he is learning to walk. But if an adult constantly stumbles, we know something is wrong.
Young Christians need the kind of fellowship that will protect them and encourage them to grow. But we cannot treat them like “babies” all their lives! The older Christians must exercise love and patience and be careful not to cause them to stumble. But the younger Christians must “grow in grace and in the knowledge of our Lord and Saviour Jesus Christ” (). As they mature in the faith, they can help other believers to grow. To gear the ministry of a Sunday School class or local church only to the baby Christians is to hinder their growth as well as the ministry of the more mature saints. The weak must learn from the strong, and the strong must love the weak. The result will be peace and maturity to the glory of God.
Christians must not force their opinions on others (vv. ) There are certain truths that all Christians must accept because they are the foundation for the faith. But areas of honest disagreement must not be made a test of fellowship. If you have a sincere conviction from God about a matter, keep it to yourself and do not try to force everybody else to accept it. No Christian can “borrow” another Christian’s convictions and be honest in his Christian life. Unless he can hold them and practice them “by faith,” he is sinning. Even if a person’s convictions are immature, he must never violate his conscience. This would do great damage to his spiritual life. For example, the mature Christian knows that an idol is nothing. But a young Christian, just converted out of pagan idolatry, would still have fears about idols. If the strong believer forced the new Christian to eat meat sacrificed to an idol, the younger Christian would experience problems in his conscience that would only further weaken it (see 1 Cor. 8–9).
Conscience is strengthened by knowledge. But knowledge must be balanced by love; otherwise it tears down instead of building up. The truth that “all foods are clean” (, ) will not of itself make a Christian grow. When this truth is taught in an atmosphere of love, then the younger Christian can grow and develop a strong conscience. Believers may hold different convictions about many matters, but they must hold them in love.
Paul classified himself with the strong saints as he dealt with a basic problem—selfishness. True Christian love is not selfish; rather, it seeks to share with others and make others happy. It is even willing to carry the younger Christians, to help them along in their spiritual development. We do not endure them. We encourage them!
Of course, the great example in this is our Lord Jesus Christ. He paid a tremendous price in order to minister to us. Paul quoted to prove his point. Does a strong Christian think he is making a great sacrifice by giving up some food or drink? Then let him measure his sacrifice by the sacrifice of Christ. No sacrifice we could ever make could match Calvary.
A person’s spiritual maturity is revealed by his discernment. He is willing to give up his rights that others might be helped. He does this, not as a burden, but as a blessing. Just as loving parents make sacrifices for their children, so the mature believer sacrifices to help younger Christians grow in the faith.
Paul shared the two sources of spiritual power from which we must draw if we are to live to please others: the Word of God () and prayer (). We must confess that we sometimes get impatient with younger Christians, just as parents become impatient with their children. But the Word of God can give us the “patience and encouragement” that we need. Paul closed this section praying for his readers, that they might experience from God that spiritual unity that He alone can give.
This suggests to us that the local church must major in the Word of God and prayer. The first real danger to the unity of the church came because the Apostles were too busy to minister God’s Word and pray (). When they found others to share their burdens, they returned to their proper ministry, and the church experienced harmony and growth.
The result of this is, of course, glory to God (). Disunity and disagreement do not glorify God; they rob Him of glory. Abraham’s words to Lot are applicable to today: “Let there be no strife, I pray thee, between me and thee … for we be brethren” (). The neighbors were watching! Abraham wanted them to see that he and Lot were different from them because they worshiped the true God. In His prayer in John 17, Jesus prayed for the unity of the church to the glory of God ().
Receive one another; edify one another; and please one another—all to the glory of God.
Romans 15:8–16:27
One of the key words in the closing chapters of Romans is “ministry.” In fact, Paul used three different Greek words to discuss the theme. In , , ; and , it is the simple word for a servant or service. Our English word “deacon” comes from this word. In and (the word “minister”), he used the ordinary word for service in public office or in the temple. In he used a word that is found nowhere else in the Greek New Testament; and it means “to perform sacred rites, to minister in a priestly service.”
In this section, Paul explained four different ministries.
The Ministry of Jesus Christ to the Gentiles ()
The supreme example of ministry must always be Jesus Christ. “But I am among you as he that serveth” (). He came first of all to minister to the Jews, that through Israel He might be able to minister to the Gentiles. “To the Jew first” is a principle that was followed in the earthly ministry of Christ and in the early ministry of the church.
For example, John the Baptist came to minister to the nation of Israel to prepare them for their Messiah. When Jesus began His ministry, it was only to the people of Israel. When He sent out the Apostles on their first evangelistic mission, He ordered them, “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel” (). This does not mean that He ignored individual Gentiles, because He did minister to a few (; ); but His major emphasis was on Israel.
After His resurrection, He commanded the Apostles to remain in Jerusalem and begin their ministry there (). The period covered by Acts 1–7 is characterized by a ministry only to Jews or Jewish proselytes. It was not until Acts 8 that the Gospel went to the Samaritans; in Acts 10 it went to the Gentiles. Then, through the ministry of Paul, it went throughout the Roman Empire ().
When He came and died, Jesus Christ confirmed the promises that God made to Abraham and the other “fathers” of the Jewish nation (see , , and ). Some of these promises have already been fulfilled, but many await fulfillment when He returns to earth to establish His kingdom.
Was it selfish of God to emphasize the Jews? No, because through the Jews, He would send the Good News of salvation to the Gentiles. The first Christians were Jewish believers! “Salvation is of the Jews” (). In the Old Testament period, God chose Israel to be a minister to the Gentiles; but instead, Israel copied the idolatrous ways of the Gentiles and had to be chastened. In the New Testament period, God chose Jewish believers to carry the Good News to the Gentiles, and they obeyed Him.
•There is a beautiful progression in the promises that Paul quoted in .
•The Jews glorify God among the Gentiles (, quoting )
•The Gentiles rejoice with the Jews (, quoting )
•All the Jews and Gentiles together praise God (, quoting )
•Christ shall reign over Jews and Gentiles (, quoting )
covers the period of the Gospels and Acts 1–7. describes the ministry of Paul as he witnessed among the Gentiles. could be applied to the church council in Acts 15 when the Gentiles were given equal status “with His people.” Today, Jews and Gentiles in the church are praising God together.
The word “trust” at the end of is actually the word “hope.” At one time the Gentiles were “without hope” (, NIV), but now in Christ they have hope. Not only do believers have hope, but they also have joy and peace and power (). The Holy Spirit of God shares these blessings with them as they yield to Him.
Because the Jewish Christians were faithful to take the Gospel to the Gentiles, the nations of the world today have the opportunity to trust Christ as Saviour.
Paul’s Ministry to the Gentiles ()
Unless we understand the distinctive ministry of Paul, we will not fully appreciate the message of God’s grace. Paul explained the characteristics of his ministry.
It was received by grace (vv. ). When he was Saul of Tarsus, the crusading rabbi, Paul knew little of the grace of God. He persecuted the church and sought to destroy it. When Paul met Jesus Christ on the Damascus road (Acts 9), he experienced the grace of God. It was God’s grace that saved him, and it was God’s grace that called him and made him an apostle (). “We have received grace and apostleship, for obedience to the faith among all nations, for His name” (). In Ephesians 3, Paul explained his ministry to the Gentiles in greater detail.
It was centered in the Gospel (v. ). As mentioned before, Paul used two different words for minister in this verse, but the emphasis is on priestly service. Paul looked on himself as a priest at the altar, offering up to God the Gentiles he had won to Christ. They were a “spiritual sacrifice” to the glory of God (see ). Even his preaching of the Gospel was a “priestly duty” (NIV). This insight into ministry certainly adds dignity and responsibility to our service. It was important that the priests offer to God only that which was the best (see ).
Note the involvement of the Trinity in the ministry of the Word. Paul was the minister of Jesus Christ; he preached “the Gospel of God”; and he served in the power of the Holy Spirit of God who sanctified his ministry. What a privilege, and yet what a responsibility, to be the servant of the Triune God, winning the lost to Jesus Christ! We must remember that soul-winning is a priestly ministry, a sacred obligation. And we must serve the Lord with dedication and devotion just as the priest in the temple.
It was done for God’s glory (v. ). “Therefore I glory in Christ Jesus in my service to God” (NIV). The word translated “glory” carries the idea of “boast, take pride in.” Paul used it before in , ; , (“joy”); ; and . Paul was not bragging about his ministry. He was boasting in what the Lord had done. The apostle did not serve and suffer as he did just to make a name for himself, for he had a much higher purpose in mind. He wanted to bring glory to Jesus Christ. “That in all things He might have the preeminence” ().
It was done by God’s power (vv. ). The Holy Spirit empowered Paul to minister, and enabled him to perform mighty signs and wonders. The miracles God gave Paul to do were “signs” in that they came from God and revealed Him to others. And they were “wonders” in that they aroused the wonder of the people. But their purpose was always to open the way for the preaching of the Gospel. Miracles were given to authenticate the messenger and the message (). Miracles by themselves can never save the lost. When Paul healed the crippled man at Lystra (Acts 14), the immediate response was pagan: the people called Paul and Barnabas gods and tried to worship them! When Paul shared the Gospel with them, they did not respond so enthusiastically. Finally, the people stoned Paul and left him for dead outside the city walls.
The Spirit of God empowered Paul to share the Word, and the purpose was to “make the Gentiles obedient” (). It was “by word and deed” that the apostle shared the Good News.
We may not be able to perform miracles today, since this was a special apostolic gift. But “by word and deed” we can share the love of God with the lost around us. Changes in conduct and character are just as much miracles as the healing of the sick.
It was according to God’s plan (vv. ). God had a special plan for Paul to follow: he was not to preach where any other apostle had ministered. (This is one evidence that Peter had not founded the churches at Rome, or had been to Rome; for this would have prevented Paul from going there.) “From Jerusalem and round about unto Illyricum” () covers about 1,400 miles! When you consider the slowness of travel and the dangers involved (), you can appreciate the tremendous achievement of Paul’s missionary ministry. While it is not wrong to enter into another man’s labors (), it is also good to have a pioneer ministry and take the Gospel to new territory. Paul cited as the divine approval for this kind of ministry.
The vast area of opportunity in other parts of the empire kept Paul from visiting Rome sooner. He was not hindered from going to Rome by satanic opposition or physical obstacles, but by the challenge of completing his work right where he was. He was so faithful in his evangelistic outreach that he was able to say that he had no more place to minister in those parts. This did not mean that Paul personally witnessed to every person in that area, but that he took the Gospel and left behind witnessing churches and Christians who would carry on the work. Paul finished one job before he started another one, a good example for our evangelistic ministry today.
Paul’s desire for many years had been to visit Rome and then move on to Spain, but there is no record that he ever did. Tradition says that he did go to Spain, and possibly to Britain, after he was released, but church tradition is not always to be trusted.
The Gentiles’ Ministry to the Jews ()
Paul and his associates had received a special offering from the Gentile churches in Greece for the suffering Jewish saints in Jerusalem. Details about this collection are recorded in 2 Corinthians 8–9. There were several purposes behind this special offering. To begin with, it was an expression of love on the part of the Gentiles toward their Jewish brethren. Second, it meant practical relief at a time when the poor Jewish believers needed it the most. Third, it helped to unite Jews and Gentiles in the church. It was a bond that brought them closer together.
Paul looked on this offering as the paying of a debt. The Gentiles had received spiritual wealth from the Jews. They now returned material wealth, paying their debt. Paul considered himself a “debtor” to the whole world (). He also considered the Gentile Christians debtors to the Jews, for it was the Jews who gave to the Gentiles the Word of God and the Son of God. We Christians ought to feel an obligation to Israel, and to pay that debt by praying for Israel, sharing the Gospel, and helping in a material way. Anti-Semitism has no place in the life of a dedicated Christian.
Not only was this offering a payment of a debt, but it was also “fruit” (). It was not “loot” that Paul stole from the churches! It was fruit—the natural result of their walk with the Lord (see ).
When the life of the Spirit flows through a church, giving is no problem. Paul, in , described the miracle of grace that occurred in the churches of Macedonia.
Paul was anxious that this offering be received by the Jewish believers and be acceptable to them. He wanted to bring about, under God, a closer bond between the mother church at Jerusalem and the daughter churches in other parts of the empire. Unfortunately, there were still Jews who opposed the message of grace to the Gentiles and who wanted the Gentiles to become Jews and accept the Jewish Law. (Bible students call these people “Judaizers.” They followed Paul wherever he went and tried to steal his churches from him. The Epistle to the Galatians was written to combat their evil works.)
The words “strive together” in suggest an athlete giving his best in the contest. Perhaps the words “wresthng together” better express the idea. This same term is used of the praying of Epaphras in . This verse does not mean that we must fight with God to get what we need. Rather, it means our praying must not be a casual experience that has no heart or earnestness. We should put as much fervor into our praying as a wrestler does into his wresthng!
The Believers’ Ministry to Paul ()
What a remarkable chapter! In it Paul greeted at least twenty-six people by name, as well as two unnamed saints; and he also greeted several churches that were meeting in homes. He closed with greetings from nine believers who were with him in Corinth when he wrote the letter. What is the significance of this? It shows that Paul was a friend maker as well as a soul winner. He did not try to live an isolated life; he had friends in the Lord, and he appreciated them. They were a help to him personally and to his ministry. In my own reading of Christian biography, I have discovered that the servants whom God has used the most were people who could make friends. They multiplied themselves in the lives of their friends and associates in the ministry. While there may be a place for the secluded saint who lives alone with God, it is my conviction that most of us need each other. We are sheep, and sheep flock together.
Some friends to greet (vv. ). He began with Phebe, a member of the church at Cenchrea, and the lady who carried the letter to the saints at Rome. Never did a messenger carry a more important letter! Cenchrea was the seaport of Corinth, so Phebe was probably won to Christ during Paul’s year and a half of ministry in Corinth. The word “servant” is the feminine of deacon, and some students believe she was a “deaconess” in the church. This is possible, because there were women in the early church who served by visiting the sick, assisting the young women, and helping the poor. Paul confessed that Phebe had been a helper (literally “protectress”) of himself and other Christians. And he encouraged the church to care for her.
How we wish we had the details of the stories behind each of these names! We have met Priscilla and Aquila in the Book of Acts (, , ). Where and when they risked their lives for Paul, we do not know, but we are glad they did it! (see also ; ) At the time of this writing, they were in Rome and a church met in their house. In this chapter, Paul greeted a number of such assemblies (, ).
Four persons are called “beloved” by Paul: Epenetus (), Amplias (), Stachys (), and Persis (). Paul would remember Epenetus in particular, for he was the first of the converts in Asia. Apparently he belonged to the household of Stephanas, for in these people are also called “the firstfruits of Achaia.”
Andronicus and Junias are called “kinsmen,” which may mean blood relatives of Paul, or only that they too were Jewish, possibly of the tribe of Benjamin like Paul. At one time they had been in prison with Paul. The word “apostle” here does not imply that they held the same office as Paul, but rather that they were “messengers” of the Lord. The word “apostle” has both a narrow and a broad meaning.
The Rufus mentioned in may be the same as the one named in , but we cannot be certain. If so, then Simon’s experience at Calvary led to his conversion and that of his household. Paul and Rufus were not related. “His mother and mine” means only that Rufus’ mother had been like a mother to Paul (see ).
This list shows the parts that people played in Paul’s ministry and the ministry of the churches. Phebe was a “succourer” of many. Priscilla and Aquila were “helpers” and “laid down their own necks” for Paul. The conversion of Epenetus led to the salvation of others in Asia. Mary “bestowed much labor.” Andronicus and Junias went to prison with Paul. One can only give thanks for these devoted saints who fulfilled their ministries to the glory of God. May we follow in their train!
Some foes to avoid (vv. ). Not everyone was working with Paul for the spreading of the Gospel. There were some who, for selfish reasons, were dividing the churches by teaching false doctrine. These people were probably the same Judaizers who had given Paul trouble in other churches (see ). Instead of preaching the truth, these men spread their own religious propaganda, using deceit and clever speeches. We have the same problem today, and Christians must beware of false teachers. They come to your front door with magazines, books, and tapes, trying to convince you that they are teaching the truth. Paul gives two instructions: mark them (identify them), and avoid them.
It is a matter of obedience to the Lord and testimony to others. The issue is not making or keeping friends, but pleasing the Lord and maintaining a consistent testimony. suggests that these false teachers really come from Satan, and one day even he shall be completely defeated.
Some faithful servants to honor (vv. ). What a roll call of heroes! Timothy was mentioned often in the Book of Acts and the Epistles. He was Paul’s “son in the faith” and labored with Paul in many difficult places (see ). Lucius was a fellow Jew, as were Jason and Sosipater. We have no proof that this is the same Jason who protected Paul in Thessalonica (). That Jason was probably a Gentile.
Tertius was the secretary who wrote the letter as Paul dictated it. Gaius was the man in whose home Paul was residing at Corinth. told how Paul won Gaius to Christ and baptized him when he founded the church in Corinth. Apparently there was an assembly of believers meeting in his house. Erastus held a high office in the city, probably the treasurer. The Gospel reached into high places in Corinth as well as into low places (; ).
was probably written by Paul’s own hand, since this was his “official seal” in every letter (see ).
The closing benediction is the longest one Paul ever wrote. It reflects his special ministry to the Gentiles. “The mystery” has to do with God’s program of uniting believing Jews and Gentiles in the one body, the church (see Eph. 3). This was Paul’s special message. It was because of this message that the Judaizers persecuted Paul, because they wanted to maintain Jewish privileges. Both Jews and Gentiles in the Roman churches needed to know what God’s program was. Some of this Paul had explained in Romans 9–11.
Christians are established by the truth, which explains why Paul wrote this letter: to explain God’s plan of salvation to Christians so they would be established, and so they would share the truth with the lost. After all, we cannot really share with others something we do not have ourselves.
This means that our own study of Romans should make us more stable in the faith, and more excited to share Christ with others. And the result: “To God only wise, be glory through Jesus Christ forever!”