Romans 13 - The Image of Christ In the Church (Part 2)

Here are my notes on Romans 13 from The Group Bible study at Harvest. I love teaching through the book of Romans. Enjoy!

Romans 13 - The Image of Christ In the Church (Part 2)
Jews viewed the Roman government differently than Christians. And Christians in general, viewed the oppressive governing authorities as immoral and unjust in many cases.

Many early believers were associated with zealots and rebels who would confront the Roman authorities. Thus, their "image" was of a rebellious one who did not submit to the authorities.

This created a cultural issue among different groups, which did not present Jews and Christians as good citizens in the ancient world (e.g. specifically under the rule of Caesar Nero and Domitian).

The Big Picture: Submission to God and his Word
Paul wanted to address the issue of their image when he wrote this chapter. He wanted his readers to know they were commanded by God to submit to the governing authorities because of two reasons:

1. First, it is biblical (Jeremiah 29:7, "But seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf, for in its welfare you will find your welfare." ).

2. Secondly, it casts the right image of obedience to rulers and preserves life (cf. 1 Tim. 2:1-2; Titus 3:1; Heb. 13:17; 1 Pet. 2:13-14, since God instituted authority on earth to regulate justice, those who violate justice will face proper judgment).

The Big Principle: The One Another Principle

Also, he wanted to teach his readers this right image of obedience stems from loving your neighbor as yourself, known as the "one-another principle." Paul is echoing his Lord and Savior by quoting the second greatest commandment while connecting the principle to biblical citizenship.

Therefore, Romans 13 is not necessarily about who you should or should not obey, but rather a commandment to be obedient to all governing authorities regardless of their policies, because it casts the right image of obedience fulfilled in the one-another principle. Jesus displayed this attitude during his crucifixion.

Exegetical Context of Romans 13
In Rome, some obeyed out of fear, other rebelled, but the majority submitted to the authority. It was interesting to find out that there was three main perspectives on authority among Christians and non-Christians (i.e. the Roman government):

1. The pro-Roman State attitude was in favor of the authorities, where one was Roman, non-Christian Jewish, or Christian. These groups obeyed the laws and had no problem with the authorities ruling over them.

2. The anti-Roman State attitude was not in favor of the authorities among some non-Christian Jews, and Christians. These groups disobeyed the laws and rebelled frequently because they had religious and sociological problems with the authorities ruling over them. This existed because of historical prejudice.

3. The neutral-Roman State attitude was both positive and negative, where one was primarily Jewish or Gentile Christians. These groups obeyed the laws and had no problem with the authorities ruling over them even if the law caused them to lay down their life for their religion (i.e. would rather die for righteousness than live for unrighteousness. This is a major theme that is symbolic in the book of Revelation).

Systematic Perspective of Submission to Authority
Although Scripture presents a pro-Roman State attitude in many conditional instructions to the early church (i.e. obey rulers, pray for kings, submit to authorities, etc.), the overarching NT perspective is grounded in submission and non-retaliation of the neutral-Roman State attitude.

This attitude focuses on the glory of God in all things, whether good or bad.

In Luke & Acts, there is a positive and negative attitude of the governing authorities. In Luke 2:1-5, Jesus' parents obey the authorities by obeying the census. Luke 20:25 says, "He said to them, 'Then render to Caesar the things that are Caesar's, and to God the things that are God's.'" Jesus correctly responds to give to the government what is required, but more important give to God what is required.

Paul used his Roman citizenship to protect him on his missionary trips (Acts 16:37-39; 18:12-17; 22:24-29). However, the early church said it is more important to obey God, the ultimate authority in Acts 5:29, "But Peter and the apostles answered, 'We must obey God rather than men.'" The balance presents the political realm as a legitimate worldview where one must pay taxes and acknowledge government rule; nevertheless, the priority of God is self evident and disarms all pretensions to divine rights of secular structures and authorities.

Mark 12:17 (same as Luke 20:25) was written to a Roman audience which provided a non-revolutionary or rebellious perspective towards authorities. This was the ideal option to obeying authority in the first century. Therefore, Paul suggests the main way we obey authority is by obeying God and giving our due diligence to the requirements of the law of the land. In this, we glorify God.

Yet at the same time, the way we should give our due diligence to pay taxes and revenue, and give respect and honor to whoever it is owed, is through the one-another principle because love does nothing wrong but rather fulfills the law of the Lord. For this reason, Paul wanted his followers not to just be mere obedient citizens, but to be obedient Christians who lived for the Lord and trusted in him for everything so they would cast the right image of obedience that was taught by Jesus Christ. Since everything is God's, by submitting to the authorities a believer is submitting to God because he has ordained all things. Therefore, our times call for the same type of obedience; conformity to the authorities' laws, but allegiance to God in all things.

The Promise-Plan of God in Romans as the underlying framework for Christian identity to be in Christ:

From the beginning of Romans, Paul began teaching his readers the promise-plan of God is based on OT truth, "Which he promised beforehand through his prophets in the holy Scriptures" (Rom. 1:2), and seemingly ended his letter affirming that truth, "For I tell you that Christ became a servant to the circumcised to show God's truthfulness, in order to confirm the promises given to the patriarchs" (Rom.15:8). Below is four ways the book of Romans reveals the promise-promise plan of God. 

—
The book of Romans reveals to us the gospel as the promise-plan of God in several ways:
—1. The gospel as the promised positional righteousness of God (Rom. 1-4)
—(This is a result of the covenant and faith of Abraham that is fulfilled in Christ)
—
—2. The gospel as the promised redemption/renewal of God (Rom. 5-8)
—(This is a result of the work of righteousness fulfilled in the new Adam)
—
—3. The gospel as the promised reconciliation of God (Rom. 9-11)
—(This is a result of the unifying faith of Jews and Gentiles in message from the beginning)
—
4. The gospel as the promised practical righteousness of God (Rom. 12-16)
—(This is the result of the transformed life by the power of the Holy Spirit)

The gospel is "the promise," and in no other book is "the promise" so magnificently outlined. Paul wanted the gospel to be understood correctly. He explains the gospel as the promised positional righteousness, redemption/renewal, reconciliation, an practical righteousness. The Roman believers did not seem to understand the implications of the gospel.

Paul dug down deep and taught these believers as if he was there in a Roman synagogue, and in doing so, he explained how "the promise" was fulfilled in Christ and has brought a new ethical, moral, theological, and practical lifestyle that must correspond to that message. Therefore, I think the "Promise-Plan of God in Romans" can be understood as an in depth scriptural analysis of "the promise" fulfilled through Jesus Christ with past-present-future effects. The heart of the promise is saving and changing societal lives for the glory of God.

Therefore, our text teaches Christians to operate with this promise-plan of God in mind. Paul wants Christians to live in such a way that their community is highly esteemed by the governing authorities because they obey the laws by paying their taxes and revenues, and respecting and honoring those who rule over them.

The word “submit” calls believers to recognize that they “stand under” government in the scheme that God has instituted for ruling the world (in that period of time).

[[Jesus vs. Pilate]]

The pattern of the Christ-event recalled in Paul’s words is the religious center of ethical practice.

I. [Obedience In the World – Sumbit to Authorities] - (Romans 13:1-7) 
—A. vv.1-2: Exhortation: be subject to governing authorities
—B. v. 3a: The role of rulers (judge wicked behavior)
—C. vv. 3b-4a: Appropriate behavior receives approval
—C. v. 4b: Inappropriate behavior receives the sword
—B. v. 4c: The role of rulers (execute wrath of evildoers)
—A. v. 5: Exhortation: be subject to governing authorities
—A. v. 6a: Pay taxes (direct taxes to the government)
—B. v. 6b: for rulers are servants of God
—A. v. 7: Give to all their due: direct taxes, indirect taxes, respect, honor

II. [Obedience In the Word – Submit to Scripture] - (Romans 13:8-10) 
—A. Negative injunctions vs. positive injunctions
—
III. [Obedience In the Will – Submit to Jesus Christ] - (Romans 13:11-14) 
—A. The basis vs. the summons

Application.
How do we obey the government as Christians in the 21st century?

Douglas Moo suggests:

“But perhaps our submission to government is compatible with disobedience to government in certain exceptional circumstances. For heading the hierarchy of relations in which Christians find themselves is God [alone]; and all other subordinate “submissions” must always be measured in relationship to our all-embracing submission to Him [Christ].”

1. We need to submit to Authority
a. Submit to federal authorities
b. Submit to local authorities
c. Submit to spiritual authorities
d. Submit to business authorities

2. We need to submit to Scripture 
a. Submit to the truth of God
b. Submit to the biblical worldview
c. Submit to the commandments

3. We need to submit to Christ
a. Submit your life to the Lordship of Jesus Christ.
b. Submit your flesh, heart, and mind to the Lordship of Jesus Christ.
c. Submit your will, wants, and desires to the Lordship of Jesus Christ.

Romans 12 - The Image of Christ In the Church (Part 1)

Here are my notes from my recent teaching in Romans 12:9-21 from The Group Bible study at Harvest.

Romans 12 – The Image of Christ In the Church
In Romans 12:1-21, Paul begins his last argument of his letter to establish the conduct of the believers in Rome. (Rom. 12, character; Rom. 13, citizenship; Rom. 14, congregation)

The battle of image and identity in Romans (Caesar vs. Christ):

                               vs.

The "good will of Romans" desires the believers in Rome to resemble Jesus in their character. The believers are encouraged to display the image of Christ.

The “gospel of Romans” is grounded in the satisfactory work of Jesus Christ, which enables people to renew their lives for God’s glory and their greatest good.

The “goal of Romans” is grounded in the supremacy of knowing this new life in Jesus Christ, and displaying the image of Christ in the church.



Outline of Romans 12 regarding Christian image and identity:
Romans 12:1-2, the basis of Christian identity

Romans 12:3-8, the gifting in Christian identity 

Romans 12:9-21, the marks of Christian identity

I. The basis of Christian identity (vv.1-2):
-Present yourself as a living sacrifice
-Be transformed by the renewing of your mind

II. The gifting of Christian identity (vv.3-8):
-Grace has been given to believers to use gifts
-Grace is the source of gifts and should impart grace

III. The marks of Christian identity (vv.9-21):
-Love with authenticity
-Resist wickedness
-Chose good
-Brother love and honor
-Resist laziness
-Pursue service
-Rejoice in hope
-Patience
-Constant prayer
-Support and hospitality
-Bless enemies
-Celebrate and Comfort
-Resist Pride
-Resist evil works
-No retaliation
-Love, bless, and do good

Comparisons between Romans 1 and Romans 12 regarding the display of the image of God

Rom. 1:24, dishonored their bodies to God	Rom. 12:1, present honorable bodies to God
Rom. 1:25, service of idols	Rom. 12:1, service of God
Rom. 1:25, worships the creation  by being conformed to the world	Rom. 12:2, worships the Creator by being transformed in God
Rom. 1:28, did not approve God in their minds	Rom. 12:2, renewing the mind to approve God’s will in their minds
Rom. 1:29, filled with unrighteousness, evil, covetousness, malice, envy, murder, strife.	Rom. 12:9-13, filled with love, goodness, honor, service, hope, patience, hospitality.
Rom. 1:30-32, displays gossip, slanderer, hatred, insolence, pride, boastful, disobedient to parents, foolish, faithless, heartless, ruthless, unrighteousness.	Rom. 12:14-21, displays blessing, rejoicing, unity, humility, peace, faith, righteousness.

May our image reflect the image of Christ in the church!

"Promise-Plan of God" In Romans

How did the Christian church originate in Rome? The most popular answer is based on Acts 2.  On the Day of Pentecost, Luke records that people traveled from all over Asia Minor to meet in Jerusalem:

"Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. And at this sound the multitude came together, and they were bewildered, because each one was hearing them speak in his own language. And they were amazed and astonished, saying, “Are not all these who are speaking Galileans? And how is it that we hear, each of us in his own native language? Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabians—we hear them telling in our own tongues the mighty works of God." (Acts 2:5-11)

The "visitors from Rome" were Jews coming to Jerusalem for the Pentecost festival, which was "a sacred festival of the Jews observed 50 days after the Passover." Luke later records after the preaching of Peter, the Holy Spirit was poured out on these visitors and some three thousand souls were saved (Acts 2:41). Within these three thousand souls were now Jewish Christians who must of journeyed back to Rome and started Jewish Christian groups where they would repeat the preaching of Peter about "the promise-plan
of God" they learned in Jerusalem:

"Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing." (Acts 2:33) 

"For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” (Acts 2:39)

It is very possible this is why Paul decided to begin Romans with a theological affirmation of the promise-plan of God throughout the Scriptures:

"Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord." (Romans 1:1-4)

I have been teaching on Romans for several months for the The Group Bible study at church. Recently, I read about the Promise-Plan of God in Romans. Throughout Paul's letters he references the "promise-plan of God" as the covenant given to Abraham fulfilled in Jesus Christ (Rom. 4:1-3, 9, 12-13, 16; 9:7; 11:1). This promise is from the seed of Abraham (cf. Gen. 12), and thus all who are of that seed are blessed. Jesus Christ is the seed of Abraham, and all those in Christ are blessed. Therefore, Paul wants to make sure his gospel is based on the "promise-plan of God" because it is upon that promise is the power of God for salvation to the Jew and the Greek (Note: Paul wanted to make sure that his gospel was not mistaken because the word "gospel" occurs six times in chapter one, Rom. 1:1, 2, 9, 15, 16, 17).


From the beginning of Romans, Paul began teaching his readers the promise-plan of God is based on OT truth, "Which he promised beforehand through his prophets in the holy Scriptures" (Rom. 1:2), and seemingly ended his letter affirming that truth, "For I tell you that Christ became a servant to the circumcised to show God's truthfulness, in order to confirm the promises given to the patriarchs" (Rom.15:8). Below is four ways the book of Romans reveals the promise-promise plan of God.

The book of Romans reveals to us the gospel as the promise-plan of God in several ways:
1. The gospel as the promised positional righteousness of God (Rom. 1-4)
(This is a result of the covenant and faith of Abraham that is fulfilled in Christ)

2. The gospel as the promised redemption/renewal of God (Rom. 5-8)
(This is a result of the work of righteousness fulfilled in the new Adam)

3. The gospel as the promised reconciliation of God (Rom. 9-11)
(This is a result of the unifying faith of Jews and Gentiles in message from the beginning)

4. The gospel as the promised practical righteousness of God (Rom. 12-16)

(This is the result of the transformed life by the power of the Holy Spirit)

This is awesome! The gospel is "the promise," and in no other book is "the promise" so magnificently outlined. Paul wanted the gospel to be understood correctly. He explains the gospel as the promised positional righteousness, redemption/renewal, reconciliation, an practical righteousness. The Roman believers did not seem to understand the implications of the gospel. Paul dug down deep and taught these believers as if he was there in a Roman synagogue, and in doing so, he explained how "the promise" was fulfilled in Christ and has brought a new ethical, moral, theological, and practical lifestyle that must correspond to that message. Therefore, I think the "Promise-Plan of God in Romans" can be understood as an in depth scriptural analysis of "the promise" fulfilled through Jesus Christ with past-present-future soteriological and ecclesiological effects. The heart of the promise is saving and changing societal lives for the glory of God.

Romans 13 - Obeying Authority In the First Century

This week I am teaching about obeying governing authorities in Romans 13 (which is fitting since we had an election last month). I have been thinking about this chapter all week, and one of the things I have learned from my studies was the different perspectives of authority in the first century. Jews viewed the Roman government differently than Christians. And Christians in general, viewed the oppressive governing authorities as immoral and unjust in many cases. Many early believers were associated with zealots and rebels who would confront the Roman authorities. Thus, their "image" was of a rebellious one who did not submit to the authorities. This created a cultural issue among different groups, which did not present Jews and Christians as good citizens in the ancient world (e.g. specifically under the rule of Caesar Nero and Domitian). Paul wanted to address the issue of their image when he wrote this chapter. He wanted his readers to know they were commanded by God to submit to the governing authorities because of two reasons: First, it is biblical (Jeremiah 29:7, "But seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf, for in its welfare you will find your welfare." ). Secondly, it casts the right image of obedience to rulers and preserves life (cf. 1 Tim. 2:1-2; Titus 3:1; Heb. 13:17; 1 Pet. 2:13-14, since God instituted authority on earth to regulate justice, those who violate justice will face proper judgment).

Also, he wanted to teach his readers this right image of obedience stems from loving your neighbor as yourself, known as the "one-another principle." Paul is echoing his Lord and Savior by quoting the second greatest commandment while connecting the principle to biblical citizenship. Therefore, Romans 13 is not necessarily about who you should or should not obey, but rather a commandment to be obedient to all governing authorities regardless of their policies, because it casts the right image of obedience fulfilled in the one-another principle. Jesus displayed this attitude during his crucifixion.

In Rome, some obeyed out of fear, other rebelled, but the majority submitted to the authority. It was interesting to find out that there was three main perspectives on authority among Christians and non-Christians (i.e. the Roman government):

1. The pro-Roman State attitude was in favor of the authorities, where one was Roman, non-Christian Jewish, or Christian. These groups obeyed the laws and had no problem with the authorities ruling over them.

2. The anti-Roman State attitude was not in favor of the authorities among some non-Christian Jews, and Christians. These groups disobeyed the laws and rebelled frequently because they had religious and sociological problems with the authorities ruling over them. This existed because of historical prejudice.

3. The neutral-Roman State attitude was both positive and negative, where one was primarily Jewish or Gentile Christians. These groups obeyed the laws and had no problem with the authorities ruling over them even if the law caused them to lay down their life for their religion (i.e. would rather die for righteousness than live for unrighteousness. This is a major theme that is symbolic in the book of Revelation).

Although Scripture presents a pro-Roman State attitude in many conditional instructions to the early church (i.e. obey rulers, pray for kings, submit to authorities, etc.), the overarching NT perspective is grounded in submission and non-retaliation of the neutral-Roman State attitude. This attitude focuses on the glory of God in all things, whether good or bad. In Luke & Acts, there is a positive and negative attitude of the governing authorities. In Luke 2:1-5, Jesus' parents obey the authorities by obeying the census. Luke 20:25 says, "He said to them, 'Then render to Caesar the things that are Caesar's, and to God the things that are God's.'" Jesus correctly responds to give to the government what is required, but more important give to God what is required. Paul used his Roman citizenship to protect him on his missionary trips (Acts 16:37-39; 18:12-17; 22:24-29). However, the early church said it is more important to obey God, the ultimate authority in Acts 5:29, "But Peter and the apostles answered, 'We must obey God rather than men.'" The balance presents the political realm as a legitimate worldview where one must pay taxes and acknowledge government rule; nevertheless, the priority of God is self evident and disarms all pretensions to divine rights of secular structures and authorities.

Mark 12:17 (same as Luke 20:25) was written to a Roman audience which provided a non-revolutionary or rebellious perspective towards authorities. This was the ideal option to obeying authority in the first century. Therefore, Paul suggests the main way we obey authority is by obeying God and giving our due diligence to the requirements of the law of the land. In this, we glorify God. Yet at the same time, the way we should give our due diligence to pay taxes and revenue, and give respect and honor to whoever it is owed, is through the one-another principle because love does nothing wrong but rather fulfills the law of the Lord. For this reason, Paul wanted his followers not to just be mere obedient citizens, but to be obedient Christians who lived for the Lord and trusted in him for everything so they would cast the right image of obedience that was taught by Jesus Christ. Therefore, our times call for the same type of obedience; conformity to the authorities' laws, but allegiance to God in all things. Amen!

Aristotle vs. Apostle Paul - The Literary Structure of Romans

As I have been studying the book of Romans, it is easy to notice Paul's style resembles the normality and functionality of a Greco-Roman letter in the first century. Even though his Christian letter is unique and delivers its own particular theological-practical structure compared to all other Greco-Roman literature (as NT scholar Douglas Moo suggest, NICNT Commentary: The Epistle to the Romans), the book of Romans follows a very similar and distinct structure that is familiar to what is known as "logos protreptikos," which means "a persuasive discourse." Christopher Bryan convincingly writes on Romans and points out in the book, Theological Interpretation of the New Testament, that Paul used a "protreptic" style when writing his letter to Rome: 

"In the philosophical tradition, such discourse was associated with the choice of a particular school, or with the choice of philosophy itself." He explains how there are three elements to writing in protreptic in which Paul uses: (1) [apelegmos] dissuasion or refutation, (2) [endeiktikos] demonstration, (3) [parainesis] personal appeal and exhortation (p.84).

The tradition of protreptic was used by philosophers to strengthen their arguments and convert outside followers. It is pure speculation, but it could be possible this was one of the argumentative methods Paul faced or embraced when he visited Athens preached the gospel in the Areopagus (cf. Acts 17:16-34).

Aristotle vs. Apostle Paul
Bryan briefly mentions how Aristotle's Protrepticus and other ancient philosophical literature was written in this tradition, so I studied this subject and found some interesting connections. Aristotle's Protrepticus was a very lengthy discourse about trying to find any plausible means for true happiness. Aristotle uses his greatest pupil, Eudemus of Rhodes, as an example and fellow philosopher seeking wisdom. However, the main protreptic argument revolves around intellectual wisdom as the chief virtue and only basis of reality for happiness. He boldly writes with dissuasion or refutation for philosophy [apelegmos], using many different metaphors of demonstration [endeiktikos], and presents a personal appeal and exhortation to conclude without philosophy, life and happiness are vanity [parainesis].

Paul uses a similar type of method. He argues from Scripture for faith in Christ [apelegmos] (1:1-4:25), demonstrates the out-workings of new life in Christ  [endeiktikos] (5:1-11:36), and ends by encouraging his hears to live righteously in Christ  [parainesis] (12:1-16:27).

In Romans 1:1-4:25, Paul uses dissuasion or refutation [apelegmos] through the use of Scripture. He uses the Scriptures to convince his hears of a correct perspective of the non-religious man (Gentile) and religious man (Jew) as equally guilty sinners facing judgment, and apart from the mercy and grace of God in Christ, no man could be justified. Therefore, he ends his scriptural argument by explaining how Abraham and David had faith in God, and righteousness was accounted to them; and whosoever has faith in Jesus Christ will have God's righteousness accounted to him through the work of the cross.

In Romans 5:1-11:36, Paul uses many examples to demonstrate [endeiktikos] how faith in Jesus Christ brings about justification, sanctification, and promised redemption. He especially demonstrates from Scripture how the Messiah initially came to save Israel, but Israel rejected the Messiah, and God fulfilled his promise to save the Gentiles as well. His use of metaphors and examples defend his message and provide a egalitarian gospel for all people groups to believe and partake in the out-workings of new life in Christ.

In Romans 12:1-16:27, Paul uses his last words with exhortatory measures. He encourages his hears with a personal touch and authoritative voice to live transformed and renewed in conformity to the image of Christ and not the image of the world. He encourages his hears to live pure, moral, and righteously with neighbors,  governing authorities, and fellow believers. As Aristotle sought to protreptically explain the only real basis for true happiness and meaning was found in philosophy (i.e. through knowing how things work in the world), the Apostle Paul sought to protreptically explain the only real basis for true happiness and meaning was found in Jesus Christ (i.e. through knowing the work of Christ). Paul confirms this in 1 Corinthians 1:21, "For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe." And continues to explain where true wisdom is found in 1 Corinthians 1:30-31, "And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, so that, as it is written, 'Let the one who boasts, boast in the Lord.'"

This was a theological interpretation of the literary structure of Romans. I believe it is very plausible and most likely reasonable to believe Paul used a type of protreptic style to convince his readers that his gospel was the truth, but not entirely based his literary structure off of one literary device during the first century. Maybe this is why his doxological praise at the end of his letter is packed with theological realities of assurance in Romans 16:25-27, "Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith—to the only wise God be glory forevermore through Jesus Christ! Amen."

Jesus In Romans - The Righteousness of God

One of the ministry I am so blessed to be apart of is a unique men's accountability group called "The Group" Bible study in association with the "Galatians 6:1 Ministry" at Harvest. After several years of being a guest speaker, I was humbled when they asked me to be on the teaching rotation as they go through the book of Romans. I have the opportunity of of teaching four times in Romans 2, 5, 8, 13. This Thursday, I will be teaching on Romans 8:1-39. The chapter is all about work of the Holy Spirit. Paul declared at the beginning of his epistle in Romans 1:4 that Jesus came as "the Son of God in power according to the Spirit of holiness by his resurrection from the dead," to make Romans 8:3-4 a reality "by sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit." In other words, Jesus came as the Son of God through the power of the Holy Spirit, to live a righteous life with the means of justifying unrighteous sinners who would walk in the same power of the Holy Spirit to live righteously for Christ. Wow! What a Christological heart penetrating truth! Jesus came to live a perfect life knowing that I would personally never seek such righteous ambitions, do righteous deeds, or live up to his righteous standards and judgments. Jesus did that for me so I could rest in his finished work as the righteousness of God.

This short sermon clip by John Piper that explains how Jesus is at the center of Paul's exposition in Romans. Jesus is portrayed as the righteousness of God that solely justifies sinners. As Piper says in this video, "[Paul] says in his heart, "It's Jesus! Jesus! Jesus! Jesus! Jesus! Jesus! 37 times in this glorious letter that he wrote." Indeed, the book of Romans bleeds with the atoning work of Jesus Christ as the righteousness of God.

Nothing Can Separate Us - Romans 8:35-39

This a very encouraging sermon by one of my favorite preachers, John MacArthur. He exegetically points out during the trials and experiences of Paul, he never forgot the simple truth of the gospel: Nothing can separate us from the love of God in Christ Jesus our Lord! 

The world needs hope. The world needs love. The world needs Jesus. The world needs to hear the gospel.

Romans 5 - Our Justification, Explained

My second time teaching at "The Group" was very fruitful. I got to teach on Romans 5, which is one of the greatest chapters in the entire Bible. I believe there is no greater exposition on the doctrine of justification than in Romans 5. Paul explains how the gospel justifies sinners from a personal and scriptural polemic. He defends his gospel by flowing over the application of his previous arguments from the OT examples of Abraham and David who believed in God by faith and were justified. Those who believe in Jesus Christ receive the same means of justification, but based on the work of Christ on the cross. Paul a how God personally assures us of our justification in 5:1-11, and then scripturally assures us of our justification in 5:12-21. Here are some of my notes from my sermon. May they encourage you as they encouraged me to marvel at the work of Jesus and share his message with others!

Introduction.
What is justification? Maybe you have heard these sayings to help make sense of the doctrine of justification:

1. “Just-as-if-you-have-never-sinned”

2. “Just-as-you-have-always-obeyed”

3. “Just-as-the-Father-sees-his-Son”

Moody Handbook of Theology defines justification:
“Justification comes from a Greek concept meaning ‘to declare righteous.” It is a legal act wherein God pronounces that the believing sinner has been credited with all the virtues of Jesus Christ. Whereas forgiveness is the negative aspect of salvation, meaning the subtraction of human sin, justification is the positive aspect, meaning the addition of divine righteousness [to their spiritual life] (p. 715).

In Romans 5:1-21, Paul explains how all Christians have a secure and final hope in the justification of God in Christ.

Considerate questions relatable to the context of chapter 5:
Have you ever experience a moment in your life where you had no assurance if something was legitimate? (business transaction; relationship status; promises)

Have you ever experienced a moment in your life where you had no confidence in someone?
(a co-worker; family member; neighbor) 

These two questions suggest the lack of security and finality with things and people in the world. It is true that hope in the world will never give us total assurance. We may not have total control over different circumstances in our lives, but we do know the one who is in control of our spiritual lives. Paul explains the security of our justification was established by the work on the cross, and the finality of our justification was solidified through the person of Jesus Christ.

“Perhaps no portion of Romans states more clearly the legal nature of our acceptance in Christ outside of chapter 5.”

Warren Wiersbe correctly explains Romans 5 describes the blessings of our justification (5:1-11) and the basis for our justification (Rom. 5:12-21). If there is no basis for our justification (Jesus), then there are surely no blessings (eternal life).

Theology in the text – Justification is a God-centered work (which is all for him, by him, and through him):
1. We were justified for his glory [“hope of the glory of God”] (5:2)

2. We were justified by his grace [“have the grace of God”] (5:15)

3. We were justified through his gospel [“leading to eternal life though Jesus Christ”] (5:21)

Theology in the text - Justification is a Trinitarian-centered work:
Rom. 5:1a - "We have peace with God [the Father]" because the Father sent his son.
Rom. 5:1b - "Through our Lord Jesus Christ [the Son]" because the Son died for us.
Rom. 5:5b - "Through the Holy Spirit [the Spirit]" because the Spirit seals our faith.

The Message.
The scope of our message will revolve around two main points:
I. The security of our justification in Christ (5:1-11)
II. The finality of our justification to Christ (5:12-21)

I. The security of our justification in Christ (5:1-11).
Chapter 5 begins a lengthy discourse on Christian hope that comes to a close at the end of Romans 8. Paul describes how in the mist of suffering, Christians have a “greater hope” because of what Christ did on the cross (5:21), and the fulfillment of God’s promises whereas saints will be glorified (8:30), and never be separated from God because of his everlasting love (8:39).

Therefore, Paul beings chapter 5 with sequential "we" statements that reveal the benefits believers receive based on the justification of God in Christ.

Romans 5:1-11, notice the text and how Paul includes his audience:
"We have" been justified; "We were" sinners & enemies; "We shall be" delivered and saved. Yet, the basis is grounded ONLY by the righteous work of Jesus Christ.

Being justified means:
5:1a - We have peace from God in Christ
5:2a - We have access to God in Christ
5:3a - We have confidence and joy in God in Christ
5:3b - We have assurance of our salvation by knowing the love of God in Christ

Being justified implies:
5:6a - We were without [our own moral] strength to please God
5:6b - We were still sinners towards God
5:8b - We were enemies against God

Being justified declares:
5:9b - We shall be saved from wrath [judgment]
5:10b - We shall be saved by His life [redemption]
5:11b - We shall be reconciled to God forever [eternal life]

All of these verses indicate Christians have eternal security based on seven blessings of our justification that the righteousness of God provides through Jesus Christ!

Look at all the blessings we receive as unworthy sinners:
“We have peace with God; We have access to God; We have a glorious hope; We have perseverance; We have God’s love within us; We are saved from wrath; We are reconciled to God eternally.”

Because of these biblical realities, our lives should rejoice at all times for the incredible love God has shown to us through the work of Jesus Christ. Those who believe in Christ were “saved to live, now live to serve.”

Take away thoughts:
When facing uncertainty, rest in the work of Christ (which is certain!)
When facing trials, trust your faith in Christ (which will get you through trials!)
When facing insecurity, focus on your glorious hope in Christ (which is secure!)

II. The Finality of our Justification to Christ (5:12-21)
Chapter 5 ends with an analogy to show how much greater Jesus is than Adam. Paul uses OT typology to showcase a drastic theological contrast between the first man (Adam), and the second man (Jesus). His argument brings finality to our justification to Christ.

Romans 5:12-17 explain how all people are guilty of their sins because of the sin that was brought into the world through the transgression of Adam in the Garden of Eden (cf. Gen. 3:17-19). Everyone is guilty of sin before the law was given to Moses because sin was present at the beginning of redemptive history (i.e. Cain & Abel; Noah & the flood; Abraham & Lot; Joseph).

Therefore, as sin has abundantly spread to all men, the grace of God has more abundantly been shared to all men, specifically through Jesus Christ, who is the grace that has come into the world.

Jesus the “Free Gift” – The Righteousness of God (which conquers sin and leads to eternal life)

Romans 5:15, “But the free gift is not like the trespass. For if many died through one man's trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many.”	-The free gift has the opposite effects of the trespass Adam’s sin. -The free gift has more abundance than the trespass Adam’s sin.
Romans 5:16, “And the free gift is not like the result of that one man's sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification.”	-The free gift has the opposite results of Adam’s sin. -The free gift has brought justification, not condemnation.
Romans 5:17, “For if, because of one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.”	-The free gift of righteousness is the life of Jesus Christ. -The free gift leads to eternal life (cf. Rom. 6:23, “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.)

Romans 5:18-21, Paul concludes his argument through a biblical contrast of the historical Adam and historical Jesus. His argument resides in the superiority of the work of Christ compared to Adam and his disobedience. 

Paul’s Old Adam vs. New Adam Typology (Adam vs. Christ)

Adam committed sin	Christ did not commit sin
Adam disobeyed God	Christ obeyed God [the Father]
Adam’s act led to condemnation	Christ’s act led to justification
Adam’s disobedience made men sinners	Christ’s obedience made men righteous

As the first Adam brought sin into the world which made men sinners, the second Adam brought righteousness into the world which made men righteous. Paul explains the reversal of the effects of Adam’s disobedience is far greater in Jesus Christ than all who are in Adam.

Throughout Romans 5, Paul establishes the security of our justification in Christ and concludes with the finality of our justification to Christ. He ends this chapter using military language of Christ ruling and reigning over sin and death (5:20). It is only through the redemptive work of Christ can you receive eternal life!

Romans 5:21 - Eternal Life In the NT

John is the most unique because eternal life is mentioned the most in his gospel (ESV 17 times). Matthew, Mark, Luke all mention the term in three ways: 1) It is asked by the rich young ruler, “What must I do to inherit eternal life?” (Matt. 19:16 [first occurrence] ; Mark 10:17; Luke 10:25; 18:18). 2) It is given to those who make their faith in Jesus more superior than all other human relationships (Matt. 19:29; Mark 10:30). 3. It is mentioned as a destination place for righteous compared to the destination place of the unrighteous in eternal punishment (Matt. 25:46)

John 3:14-16, “And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. John 3:36, “Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.” John 5:24, “Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.” John 6:40, “For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.” John 6:47, “Truly, truly, I say to you, whoever believes has eternal life.” John 17:3, “And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent.

Romans Paul expresses the term in direct relationship to Christ and his righteousness four times. As the righteousness of God, Jesus provides eternal life as the free gift of grace to all men who believe in him and his work on the cross. Pauline Letters Paul expresses this term elsewhere in his writings, which are linked to faith, repentance, and obedience to the gospel (Gal. 6:8; 1 Tim. 1:16, 6:12; Titus 1:2, 3:7).

Romans 2:6-8, “He will render to each one according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury.” Romans 5:21, “so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.” Romans 6:22-23, “But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.”

Conclusion: 
Paul taught us our salvation is secure and final. There is no other work that could bring eternal security outside of what Jesus did on the cross. Also, there is no other person who could live perfectly to bring finality to the reign of sin in the world outside of Jesus.

Without a shadow of a doubt, the work of Christ will forgive the unrighteous because the person of Christ was righteous.

Wrapping Up.
1. We are justified
We are justified because of what Jesus did for us on the cross.

2. We are loved
We are loved because of what Jesus demonstrated for us by going to the cross.

3. We are saved
We are saved because of what Jesus defeated for us through the cross.

Romans 2 - Religion Doesn't Save

My first opportunity to teach through the book of Romans happened last Thursday night as I taught through the entire second chapter. It was a challenge to condense things so I could make it through the entire text with the allotted time that I was given. I was able to manage it. After the message was done, many of the guys encouraged and thanked me for teaching because it revealed to them it is "not how much I do, but it is how much I give" to Christ. Indeed, in my own life I must avoid trying to live off my own righteousness [i.e. my "doing"] and focus on giving everything over to the Lord and relying on his righteousness. It was very inspiring and a great takeaway truth from the lesson for me. Here are some notes from my message. Enjoy!

Religion Doesn’t Save: Paul’s Condemnation of the Religious World

There is not a more dangerous place to be in your life than to think you are religious enough to be saved.

“I believe that human morality, rather than flagrant sin, is the greatest obstacle to the gospel today. If you ask the average law-abiding person why he expects to go to heaven, the answer will be some form of “because I’ve been good.” [Parables such as] the rich young ruler (see Matthew 19:16-20), the prodigal son’s older brother (see Luke 15:28-30), and the Pharisee praying in the temple (see Luke 18:9-12) all had this in common: They were confident of their own goodness [religion]. Their attitude is replicated throughout our society. And the more religious a person is, the more difficult it is for that person to realize his or her need for the righteousness of Jesus Christ.” (Jerry Bridges, The Gospel for Real Life by Jerry Bridges, 2002, p. 121.)

“A religion that gives nothing, costs nothing, and suffers nothing, is worth nothing.” (Martin Luther)

“You can have tons of religion without an ounce of salvation.” (unknown)

Outside of Romans 2, Paul affirms religion doesn’t save in Colossians 2:6-23:

“[6] Therefore, as you received Christ Jesus the Lord, so walk in him, [7] rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving. [8] See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ. [9] For in him the whole fullness of deity dwells bodily, [10] and you have been filled in him, who is the head of all rule and authority. [11] In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, [12] having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. [13] And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, [14] by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. [15] He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him. Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. [17] These are a shadow of the things to come, but the substance belongs to Christ. [18] Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, [19] and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God. If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations—[21] “Do not handle, Do not taste, Do not touch” [22] (referring to things that all perish as they are used)—according to human precepts and teachings? [23] These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.”

Paul says no philosophy, no tradition, no knowledge, no mysticism, no circumcision, no laws, no rituals, no works; no religion can save you from your sins except the sin-forgiving, life-resurrecting, death-triumphing substitutionary death of Jesus Christ!

Introduction to Romans:

When we read the book of Romans, we need to understand the context in which it was written. What is the essential context of the book of Romans? It is Paul’s Gospel, undiminished.

The book of Romans is Paul’s most comprehensive and exhaustive writing among his thirteen letters, which contains 7,114 words, all emphasizing biblical nature of Gospel.

The genre of the book is letter, so it is written “to address specific situations in the Christian communities that it is received. The Writers were most concerned with applying theology in practical ways to real-life situations.” The book of Romans is a unique letter that was carefully written and delivered with precise details to showcase the biblical Gospel because it was not being taught or understood correctly. Thus, when reading Romans, we must recapture the NT context of the letter genre to educate and correct us in biblical truth. Doing this makes us see the book of Romans as it was intended: an authoritative substitute for Paul’s personal presence in Rome, carefully written and delivered to address the Christian communities about “the righteousness that comes from God, the glorious truth that God justifies the guilty by grace alone through faith in Christ alone.”

Therefore, his condemnation of the religious world (the Jews) is much more serious because they believed contrary to the Gospel. The believed their religion saved, but Romans 2:1-29, 3:1-8 indicate they are far from being religiously good.

Romans 2:1-29 - The Big Picture

The book of Romans begins with the first three chapters revealing how we desperately need the righteousness of God in Christ because of depravity.

The thesis of the book of Romans is Romans 1:16-17, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.”

Notice how Paul does not say “the righteousness of religion” or the “righteous shall live by religion.”

Paul made sure that the explicit gospel was emphasized from the beginning of his letter to make sure his audience would understand the seriousness of their depravity and need for saving grace through the Lord Jesus Christ.

Anthropology & Harmatology – The Doctrine of Man and Sin

Romans 1:18-32	Paul explains the Gentile world (secular) is guilty of all unrighteousness.
Romans 2:1-29, 3:1-8	Paul explains the Jewish world (religious) is guilty of the same unrighteousness.
Romans 3:9-31	Paul further explains how all of mankind is therefore guilty of all unrighteousness and need the justification of God’s righteousness through his Son, Jesus Christ.

Paul breaks down chapter two by giving us five biblical definitions of several terms to prove religion doesn’t save, but the entire religious world is guilty of the same unrighteousness the secular world practices.

Romans 2:1-5	Definition of God’s Judgment
Romans 2:6-11	Definition of Practices
Romans 2:12-16	Definition of Law Breaking
Romans 2:17-24	Definition of Hypocrisy
Romans 2:25-29	Definition of Circumcision

God’s word teaches us several theological principles in Romans 2:1-29:

1. God is the great judge (v.2)

2. God shows no partiality (v.11)

3. God will judge all things, including the secrets of men (v.16)

4. God shall not be dishonored or blasphemed (v.23-24)

5. God wants our praises (v.29)

Applying the theological principles:

1. We should not judge others because we actually condemn ourselves who are guilty.

2. We should not show partiality because God does not show partiality to others.

3. We should not commit sin in secret because God knows all things and will reveal it.

4. We should not dishonor or blaspheme God because it displays hypocrisy.

5. We should not seek the praises of men but the praises of God for all things.

Studying and Preaching Through the Book of Romans

I have been blessed to have the opportunity to teach through the book of Romans with the "Galatians 6:1 Ministry" at Harvest. On Thursday nights, a men's accountability group comes together to hear the gospel and grow together through Bible study, group time, and prayer. My brother and I were asked several years ago to guest speak at the ministry, and since then, we have loved going there to share the gospel. This year, they asked me to join the teaching rotation. Praise the Lord!


At this moment, "The Group" (as they call the study) is going through the book of Romans one chapter per week. I get the pleasure of teaching multiple times, so I took it upon myself to do a personal study through Romans. Since the letter is theologically packed with truth and fulfillment based on the words and works of Christ, I decided to get two commentaries to assist me. I was encouraged at CBU by my professors to never buy sets of commentaries, but rather buy a set of different commentary books on whatever I am teaching. This way, you build a healthy library and your money it put into your current studies instead of spread out very abroad (even though there is nothing wrong with buying a commentary set!). I have done this and have found it extremely fruitful, resourceful, and wise.

Here are the two commentaries that I decided to buy to assist my studying and preaching through the book of Romans. Both are exegetical commentaries (which I highly recommend). One is a technical approach to the meaning of the text (Schreiner), and the other is more of a biblical theology (Talbert). I have learned so much, and enjoy reading these commentaries as if I was in seminary taking a course on Romans. Good reads always lead to good application!

"For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope."
(Romans 15:4)