 Judges 8 ends with Gideon’s victory over the Midianites and forty years of peace. But that peace was fragile. Though Gideon began as a humble, God-dependent warrior, he finished as a man entangled by pride and compromise. His creation of a golden ephod and his many wives sowed seeds of idolatry and dysfunction that would sprout in the next generation.
Judges 9 continues the story, not as another military campaign against foreign oppressors, but as an internal collapse within Israel. The battle now is not fought on the field but in the heart of the nation. This chapter exposes how ambition, politics, and moral compromise can destroy a people from within. Gideon’s failure to guard his heart leads directly to his son Abimelech’s ruthless quest for power. It is a sobering reminder that victory in one season does not guarantee faithfulness in the next. Judges 9:1–6 After Gideon’s death, his family prospered. He had many wives and seventy sons, and also a concubine from Shechem. From her, he fathered Abimelech, whose name means “My father is king.” The irony is striking: Gideon once refused Israel’s offer of kingship, yet he left behind a son whose very name proclaimed royal ambition. Shechem had deep roots in Israel’s history. Abraham built an altar there. Joshua renewed the covenant there. Yet by Abimelech’s time, it had become a place of idolatry, housing the Temple of Baal-Berith, a shrine that blended Canaanite worship with corrupted covenant imagery. Abimelech traveled to Shechem, his mother’s hometown, with a clear and calculated plan to make himself king. His rise to power unfolded in four steps. Step One: Securing his family’s support: He first rallied his mother’s relatives, using their influence as leverage in the city. Step Two: Persuading Shechem’s leaders: Abimelech instructed his family to appeal to the city’s elders. According to theologian Dale Ralph Davis, “Abimelech asked his mother’s relatives to put a bug in the ears of Shechem’s city fathers. The gospel according to Abimelech was: ‘I don’t want to scare you, but you don’t want seventy men—all Jerubbaal’s sons—trying to rule over you, do you?”[1] The phrase translated “all the citizens of Shechem” more literally means “the lords or masters of Shechem,” referring to its leading men. Abimelech cleverly appealed to their self-interest—arguing that one ruler was better than seventy, and that one of their own blood was preferable to an outsider. His logic, though manipulative, was persuasive. Step Three: Financing his coup: The elders of Shechem backed his plan and financed his campaign with seventy shekels of silver from the temple treasury of Baal-Berith. Abimelech used the money to hire “reckless scoundrels”, mercenaries who would do his bidding. The sum was symbolic: one shekel for every brother he intended to kill. The temple itself, Baal-Berith, meaning “Lord of the Covenant”, represented the nation’s spiritual confusion. It mixed Israel’s covenant language with pagan worship. What should have been a house of devotion to Yahweh had become a monument to idolatry and betrayal. Step Four: Eliminating his rivals: Abimelech traveled thirty miles north to Ophrah, Gideon’s hometown, and executed sixty-nine of his seventy half-brothers on a single stone. This was not random violence but a calculated act of political slaughter. Only the youngest son, Jotham, escaped. Judges 9:7–21 The scene now shifts to Jotham, the lone survivor of Abimelech’s massacre. His name means “The LORD is perfect” or “The LORD is upright.” In contrast to Abimelech’s name, “My father is king,” Jotham’s name reflects trust in God’s justice and righteousness. Fearing for his life, Jotham climbed Mount Gerizim, which overlooks Shechem, and shouted a prophetic parable to the people below. It is the only fable in the Old Testament and serves as both satire and warning. In his story, the trees seek to anoint a king. They first invite the olive tree, then the fig tree, and finally the vine, each of which declines, content to fulfill its purpose in fruitfulness. Desperate, they turn to the thornbush. The thornbush accepts eagerly, promising shade it cannot give and threatening fire against those who resist. The meaning is unmistakable: the noble trees represent worthy leaders who serve others; the thornbush symbolizes Abimelech, unfit, dangerous, and destructive. As one commentator observes, “Thornbushes may make good fuel for the fire, but poor kings; they burn better than they rule.” Jotham’s message is not a rejection of kingship itself but of corrupt, self-made leadership. He rebukes the Shechemites for their betrayal: Gideon risked his life to save them, yet they rewarded him by murdering his sons and crowning a tyrant. Having spoken, Jotham fled for his life. Judges 9:22–29 Abimelech reigned for three years, but his rule rested on fear and deceit. Then God intervened. The alliance that had established his power now began to unravel under divine judgment. Enter Gaal son of Ebed, a brash opportunist who arrived in Shechem and began stirring rebellion. During the grape harvest, a time of joy and festivity, Gaal and the people drank and celebrated in the temple of Baal-Berith. Fueled by wine and arrogance, Gaal mocked Abimelech, boasting that he could overthrow him. Abimelech’s governor, Zebul, secretly warned his master and helped plan an ambush. When Gaal and his followers marched out, Abimelech’s forces attacked and routed them. Gaal was driven out of Shechem, but Abimelech’s rage only grew. The next day, as the citizens went into their fields, Abimelech divided his troops into three companies. One blocked their retreat, while the others slaughtered the workers. He then tore down the city, sowed it with salt, and symbolically cursed it to barrenness. The Shechemites had once trusted Abimelech to protect them; now he turned on them with the fury of divine retribution. Jotham’s curse was beginning to unfold. Judges 9:46–57 When the surviving leaders of Shechem heard what happened, they fled to the temple of El-Berith, seeking refuge. But their false god could not save them. Abimelech gathered brushwood, set fire to the tower, and burned about a thousand men and women alive. Their sanctuary became their grave. Still unsatisfied, Abimelech marched against Thebez, another rebellious city. The people retreated into a strong tower. As Abimelech approached to burn it, “a woman dropped a millstone on his head and cracked his skull”. Mortally wounded, he commanded his young armor-bearer to kill him so no one could say a woman had struck him down. Even in death, his pride endured. Abimelech’s end was poetic justice. The fire he unleashed upon others ultimately consumed him. Evil destroyed evil. Abimelech destroyed Shechem, and Shechem destroyed Abimelech, with a millstone of divine irony. Lessons and Application 1. Ambition and pride lead to destruction. Abimelech’s life warns us of the ruin that comes from self-exaltation. His hunger for power drove him to destroy his family, his city, and himself. What began as ambition ended in ashes. Unchecked ambition always devours the very thing it seeks to control. It blinds the heart, justifying deceit and violence in the name of success. The story of Abimelech cautions believers to check their motives—whether in ministry, leadership, or daily life—lest the pursuit of position overshadow obedience to God. 2. God’s justice always prevails. Though Abimelech appeared to succeed, God’s justice was working behind the scenes. The Lord orchestrated division, downfall, and ultimate retribution through ordinary events, a boastful man, a city’s rebellion, and a woman’s millstone. What appears accidental is often providential. When injustice seems to go unpunished, we can trust that God still governs human affairs. His timing may seem slow, but His justice is certain. 3. Leadership without calling or character brings chaos. Abimelech embodies unqualified leadership, ambitious, manipulative, and self-appointed. Unlike the judges before him, he was not raised up by God; he crowned himself. The result was destruction. Jotham’s parable of the thornbush illustrates the danger of entrusting power to those without integrity: a thornbush cannot provide shade. In both church and society, charisma and skill are poor substitutes for character. The story challenges us to value faithfulness over fame and humility over influence. True leadership, in God’s eyes, serves rather than rules. 4. God’s mercy preserves His people. Although Judges 9 is filled with bloodshed and betrayal, it still reveals divine mercy. Israel was not annihilated. God allowed Abimelech’s evil to consume itself, preserving His covenant people despite their sin. Even judgment served a redemptive purpose, purging corruption and restoring moral order. The same grace operates today. God disciplines His people, not to destroy, but to refine them. Through every act of correction, His goal is renewal. Conclusion The story of Abimelech is not just an ancient tragedy—it is a mirror held up to every generation. It warns of what happens when ambition replaces humility, when power outweighs integrity, and when God’s people follow the thornbush instead of the Lord. Abimelech’s short-lived rule reminds us that success built on sin never lasts. The hand that lights the fire will one day be consumed by it. Yet, even amid the ruins of Shechem, we see hope: God remains sovereign. He judges to restore, disciplines to correct, and works all things for His glory and the good of His people. Judges 9 stands as both a warning and a promise, a warning that unqualified, unrighteous leadership brings devastation, and a promise that God’s purposes endure even through judgment. His kingdom, unlike Abimelech’s, will never fall. [1] Dale Ralph Davis, Judges: Such a Great Salvation (Christian Focus, 2000), 122.
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The third chapter of Judges introduces the recurring cycle that defines the entire book, a tragic yet redemptive cycle of sin, suffering, supplication, and salvation. Israel quickly drifts from faithful obedience to the Lord, turning away from Him to worship the gods of the surrounding nations. Their rebellion brings divine retribution as God allows foreign oppressors to rise against them. Yet in their suffering, the people cry out to the Lord, and in His mercy, God raises up deliverers, Othniel and Ehud, to rescue them from their enemies. Judges 3 sets the pattern for the rest of the book, revealing both the depths of Israel’s unfaithfulness and the boundless grace of a God who continues to save His people despite their repeated disobedience. This chapter reminds us of a timeless truth: when God’s people turn from Him, He disciplines them to bring them back, and He raises up deliverers who point the rebellious people back to Himself. Judges 3:1–6 Israel’s spiritual problems began after the death of Joshua and the generation that had witnessed the mighty works of the Lord. When the Lord declared that the next generation of Israelites must “learn war,” His intent was not primarily that they master military strategy but that they grasp the spiritual nature of the conflict. The Israelites had entered the land as God’s covenant people, charged with driving out the Canaanites and claiming the land as His gift to them. The continued presence of the Canaanites represented both their disobedience and a test, a test of whether they would recognize the Lord as their sovereign and remain loyal to His commands. The Lord’s purpose is expressed in two ways: “to test the Israelites” and “to see” whether they would remain faithful to Him. This test was not for God’s knowledge; He is omniscient, but for Israel’s own revelation, allowing them to recognize the depth of their unfaithfulness and the justice of His discipline. Verses 5–6 function as a kind of spiritual scorecard, offering the author’s (and God’s) evaluation of Israel’s performance in this divine examination. The verdict is unmistakable: Israel has failed. In keeping with Israelite law, her guilt is confirmed on three counts, each reflecting compromise with the Canaanites. Whatever Israel did, they failed. The people intermarried with the Canaanites, directly violating Deuteronomy 7:3–4, and in doing so, they broke the first command of the covenant: they served other gods. So, what are the theological and practical implications of this disobedience? Living among foreigners led to cultural integration, which soon produced spiritual assimilation. The people who had entered the land as God’s chosen nation had blended into the pagan culture around them. In the author’s view, Israel had sold out. From this point forward, everything in the book must be read in this light: Israel has failed and rightly stands under God’s judgment. Yet, as the narrative unfolds, we discover that God’s justice is never without mercy. Though the Israelites continually rebel, God deals graciously with them, not because they deserve it, but because of His long-term redemptive purpose for the world. He had chosen Israel to be the instrument of His blessing, and He would not allow that purpose to die. Even when the nation seemed determined to destroy itself, God intervened time and again to rescue His people. Judges 3:7–11 Two clarifying details emerge as the cycle begins again. First, “the Israelites forgot the Lord their God.” Second, “they served the images of Baal and the Asherah poles.” Asherah was a prominent goddess in Canaanite mythology. She was believed to be the wife of the high god El and the mother of seventy gods. The Asherah poles were sacred wooden symbols used in fertility worship, often placed near altars dedicated to Baal. The Israelites had exchanged the worship of the living God for lifeless idols, mere products of human imagination. The lofty theology and moral discipline of Israel’s covenant faith had been replaced with the sensual excitement of Canaanite fertility rituals. Because of this rebellion, God handed Israel over to King Cushan-rishathaim (KOO-shan RISH-ah-thah-eem), king of Aram-naharaim (AH-rahm nah-hah-RAH-yeem), or Mesopotamia. Who was this ruler? His name is as intriguing as his identity. The phrase likely means “Cushan of Double Wickedness,” suggesting it was a mocking nickname, a way of emphasizing his cruelty. Scholars have found no consensus on his exact historical identity, and no known king matches this name with certainty. The Israelites’ outcry under his oppression was, again, not one of repentance but of desperation, a cry of pain, not confession. Yet, even in their spiritual confusion, God heard their cry. In His mercy, He raised up a deliverer: Othniel, a Judean hero (and the last judge from that tribe) of noble lineage, the nephew of Caleb. Othniel had already shown courage and leadership in earlier battles, but what truly qualified him as a deliverer were two things: he was raised up by the Lord, and the Spirit of the Lord empowered him. When Scripture says, “The Spirit of the Lord came upon him,” it describes the empowering presence of God that transforms ordinary people into extraordinary instruments of His will. In Judges, this phrase signals divine empowerment for service. God’s Spirit comes upon individuals, often those who seem unqualified or reluctant, and equips them for a specific task. In Othniel’s case, the Spirit turned a minor officer into a national leader and conqueror. Through Othniel, the Lord delivered Israel from the hand of the king of Mesopotamia. The result was forty years of peace, a symbolic number representing the span of a generation. The author notes that it was the land, not necessarily the people, that enjoyed rest. This subtle distinction underscores that Israel’s peace was God’s gift, not the fruit of sustained repentance. Othniel’s story stands as a reminder that God’s mercy is always greater than our failure, and His Spirit still empowers unlikely people to accomplish His redemptive purposes. Judges 3:12 – 30 Once again, Israel fell into sin. “The Israelites did evil in the eyes of the Lord,” and this time, God strengthened Eglon, king of Moab, as His instrument of discipline. Eglon allied with the Ammonites and Amalekites, attacked Israel, and captured the “City of Palms” (Jericho). Eglon’s rise was no accident of history; God ordained it. Though Eglon himself was unaware of it, he was serving as an agent of divine judgment. Yet, the writer portrays him with irony. His name, Eglon, meaning “little calf,” carries an intentional hint of mockery. The narrative paints him as a comedic villain, a bloated, self-indulgent ruler, the “fattened calf” destined for slaughter. In their suffering, Israel again cried out to the Lord, not out of deep repentance, but out of desperation. And again, God responded with mercy. He raised up another deliverer, Ehud, a left-handed man from the tribe of Benjamin. The detail of his left-handedness is not incidental; it’s part of the story. In Israelite culture, left-handedness was often viewed as a defect or weakness. Yet God delights in using the unexpected and the underestimated to accomplish His purposes. Ehud crafted a double-edged dagger about fourteen inches long and concealed it on his right thigh under his clothing. When he brought tribute to King Eglon, he told the king he had a secret message from God. The unsuspecting Eglon dismissed his guards so he could hear the message privately. As the king rose from his seat, Ehud drew the dagger with his left hand and plunged it into Eglon’s belly—the sword sinking so deep that the handle disappeared. The once-oppressive ruler became a grotesque picture of his own arrogance. Ehud escaped, rallied the Israelites, and struck down ten thousand Moabite soldiers, all “strong and able-bodied men.” The Lord delivered Israel once again, granting them eighty years of peace. Through this shocking and even outrageous story, we see that God’s deliverance does not always come through expected means. He often uses the weak, the flawed, and the unlikely to accomplish His purposes. Connecting to Christ Each judge in the Book of Judges points forward to Jesus Christ, the ultimate Deliverer.
Application Judges 3 sets a pattern that reflects both the human condition and God’s redemptive plan. When people abandon the Lord for lesser gods, whether idols of wealth, comfort, or self, the result is always bondage. Yet God’s discipline is never meant for destruction; it is an act of mercy, intended to draw His people back to Himself. For the church today, this passage serves as both a warning and a promise. It warns us that compromise with the world leads to spiritual decay. But it also assures us that God is faithful even when we are not. He still raises up deliverers (pastors, mentors, friends) who call us to repentance and remind us of His grace. In the words of the prophet Zechariah, “Not by might nor by power, but by my Spirit, says the Lord of hosts.” (Zechariah 4:6) God’s work of deliverance has always depended on His Spirit, not human strength. Like Israel, we too are prone to forget God’s goodness and fall into sin. But when we cry out, even out of desperation, He hears. He disciplines, He restores, and He saves. The story of Judges 3 reminds us that God’s mercy is greater than our rebellion. He continues to pursue His people through the ages, culminating in the cross of Christ, where divine justice and mercy meet. And just as Israel’s peace was secured through deliverers raised by God, our peace is secured through Jesus, the Deliverer who came not to wield the sword, but to bear it, for our salvation. Anyone who has read the Bible will recognize that God is unique in countless ways. One of His most extraordinary qualities is the people He chooses to carry out His divine purposes on earth. From Genesis to Revelation, God consistently calls ordinary, imperfect, and even unlikely individuals to accomplish His extraordinary will. When you look through Scripture, you’ll notice something striking: there isn’t a single person who was “qualified” by the world’s standards to do the work of God. None was chosen because of wealth, power, or popularity. God seems to delight in using the weak, the fearful, the unrefined, and the overlooked to display His power. That’s incredibly encouraging for people like you and me. Because, let’s be honest, there are plenty of days when I feel unqualified for the tasks before me. I feel overwhelmed, unsure, or even unworthy to be used by God. Today, we’re going to look at one of those “ordinary” people—someone who often gets overlooked among the great heroes of the faith. His name is Gideon. His story is found in Judges 6–8, and it is a powerful reminder that God uses ordinary people to do extraordinary things for His glory. Gideon: An Ordinary Man Called by God The story of Gideon begins in Judges 6, where we read that “the Israelites did evil in the Lord’s sight.” Resulting in God handing them over to the Midianites, who oppressed them for seven long years. The Midianites, along with their allies the Amalekites, were like schoolyard bullies. Every time Israel planted crops, they would swoop in at harvest, steal their food, and destroy what was left. Bible scholar Daniel Isaac Block writes, “Seven years of Midianite terror had a devastating effect on the Israelite economy and emotion. Like locusts, their innumerable hosts devoured every green plant in sight, leaving the land devastated, with nothing left over for the Israelite flocks and herds.”[1] When life became unbearable, they finally cried out to God for help. God, in His mercy, sent them an unnamed prophet to remind them why this was happening: it was their own unfaithfulness. Yet even in their rebellion, God did not abandon them. Instead, He prepared to raise up a new deliverer. Enter Gideon. Judges 6:11 - 15 When the angel of the Lord first appeared to Gideon, he was threshing wheat in a winepress—hiding from the Midianites. The angel greeted him with these unexpected words: “Mighty hero, the Lord is with you!” You can almost imagine Gideon looking around in disbelief. “Who, me? You must be mistaken.” He immediately began listing his disqualifications to do the job: “But Lord,” Gideon replied, “how can I rescue Israel? My clan is the weakest in the whole tribe of Manasseh, and I am the least in my entire family!” Sound familiar? Moses said the same thing. Jeremiah said it. Peter implied it. And so do we. When God calls, our first instinct is often to focus on what we lack. But the Lord’s response to Gideon is timeless and reassuring: “I will be with you.” That’s all Gideon needed to hear, and all we need to know. God doesn’t promise comfort or clarity, but He promises His presence. Judges 6:17 - 27 Still, Gideon wanted a sign, and the angel gave one by consuming Gideon’s offering with fire. That night, God gave Gideon his first assignment: to tear down his father’s altar to Baal and build a proper altar to the Lord. This was no small task. It was a direct challenge to his family’s faith and his community’s idolatry. But Gideon obeyed, even though he was afraid. He did it at night, under the cover of darkness—but he did it. That’s significant. Faith doesn’t always mean fearlessness. Sometimes obedience happens in fear. But it’s still obedience, and God honors it. In the morning, when the townspeople discovered what Gideon had done, they were furious. Yet when his father saw what had happened, something changed in him. Instead of defending Baal, he defended his son. “If Baal is truly a god,” he said, “let him defend himself.” Gideon’s obedience spurred faith in his own family. I wonder how many people miss their calling because they fear what others will think? Gideon shows us that obedience to God sometimes means standing against tradition, comfort, or even family expectations. But when we obey, God works not only through us but around us, transforming lives we thought were unreachable. Judges 6:36 - 40 After this, God told Gideon again that He would use him to defeat the Midianites. But Gideon, still unsure, asked for a sign. He laid out a fleece on the ground and asked God for a sign. First, he asked that the fleece be wet with dew while the ground remained dry. God did exactly that. Then, just to be sure, Gideon asked for the opposite, and God did that too. Some see this as a lack of faith, but D. A. Carson notes that in ancient times, it was common for leaders to seek confirmation of divine support before battle. It was more than disbelief; Gideon’s fleece reflected a desperate need for reassurance. What stands out is not Gideon’s doubt but God’s patience. God could have disciplined him for his hesitation, but instead, He met Gideon right where he was. That’s grace. God doesn’t demand perfect confidence before He uses us; He simply asks for obedience. Many of us have done the same thing. We’ve prayed, “Lord, if this is really what You want me to do, please show me.” Sometimes we call it “confirmation.” The danger, of course, is that we can put more faith in the sign than in the One who gives it. Still, God in His mercy understands our imperfection and meets us in our weakness. When we struggle to trust, He doesn’t abandon us. He patiently reminds us, “I am with you.” Judges 7:1 - 7 Now that Gideon was convinced of God’s calling, he assembled an army—32,000 men ready to fight the Midianites. But God had other plans. “You have too many warriors with you,” the Lord said. “If I let all of you fight, the Israelites will boast that they saved themselves by their own strength.” So God instructed Gideon to send home anyone who was afraid. Twenty-two thousand men left. Ten thousand remained. Then God said again, “There are still too many.” He told Gideon to take the men to the water and watch them drink. Those who lapped the water like dogs were dismissed; those who cupped the water in their hands to drink were chosen. Only 300 remained. Three hundred against an army “as a swarm of locusts” (Judges 7:12). From a human standpoint, it was absurd. But God was making a point: victory belongs to Him alone. Armed with nothing more than trumpets, clay jars, and torches, Gideon and his men surrounded the enemy camp by night. At Gideon’s signal, they blew their trumpets, broke the jars, and shouted, “A sword for the Lord and for Gideon!” The Midianites, terrified and confused, turned on one another and fled. Not a single Israelite sword was needed to start the victory. God’s power, not human strength, brought deliverance. It’s one of the most amazing stories in all of Scripture, a reminder that God’s ways often defy human logic. He reduces armies, redefines strategies, and works through weakness so that His glory shines brightest. Conclusion The story of Gideon leaves us with several timeless truths:
There’s more to Gideon’s story, his later years, his struggles, and his flaws. But even in those, we see God’s mercy and sovereignty. Gideon reminds us that God is not looking for perfection; He’s looking for availability. The Lord still takes ordinary men and women and uses them to display His extraordinary power. So, if you ever feel unqualified, remember Gideon. Remember that the God who called him is the same God who calls you. He delights in taking our weakness and turning it into a testimony of His strength. Be encouraged today, trusting that when God calls, He will also equip. No matter how small your role may seem, it matters deeply to Him. Be faithful. Be available. And like Gideon, trust that God can do far more through your obedience than you could ever accomplish through your own strength. [1] Daniel Isaac Block, Judges, Ruth, vol. 6, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 253.  Introduction Last week, we looked at Romans 15:1–13 and saw how it serves as a bridge between theology and personal expression. Paul urges believers to follow Christ’s example by bearing with one another in love, primarily where differences in conviction exist. He reminds them that real strength is shown not in asserting one’s freedom but in using it to build others up. Christ’s selfless obedience and servant heart model the kind of unity God desires for His people—a unity that surpasses culture, background, and personal preference. Through shared faith and hope, both Jew and Gentile are called to glorify God with one mind and one voice. As Paul moves into the closing chapter of his letter, he reminds his readers that this spirit of mutual love and encouragement sets the stage for what follows. Romans 16 becomes a living example of how Paul’s theology becomes personal—it’s expressed in the warmth of his greetings to those who have lived out gospel unity in practical, relational ways. Romans 16:1–2 Paul begins his conclusion by commending Phoebe to the Roman church. Phoebe isn’t mentioned anywhere else in the New Testament, but from what Paul says about her, she appears to be a prominent and trusted member of the church in Cenchreae, a port city near Corinth. She was actively involved in ministry and was planning a trip to Rome. Paul commends her for her faithful service to other Christians and asks the believers in Rome to provide her with whatever assistance she needs. Paul calls her a deacon (Greek: diakonos) of the church in Cenchreae. The term may indeed refer to a specific office, as it does in Philippians 1:1, though it can also mean “minister” or “servant,” describing one who actively serves the church. Either way, it is a title of honor. Phoebe was not a passive member of the congregation—she was engaged in the ministry of the gospel. Paul also calls her “our sister,” reminding the Roman believers that she is part of the same spiritual family. There is a threefold purpose in Paul’s commendation:
Phoebe’s inclusion here is significant. She represents countless faithful servants in the church—men and women who labor quietly behind the scenes, yet whose service strengthens the whole body of Christ. Romans 16:3–16 Paul continues with a remarkable list of personal greetings. He names twenty-six individuals, two households, and three house churches. This greeting is more than just a roll call; it’s a portrait of the early church at work. Paul’s reference to these coworkers by name shows that he did not serve Christ in isolation. Ministry was never a solo effort for Paul—it was built on relationships, cooperation, and mutual encouragement. If Paul, the great apostle to the Gentiles, needed such a network of helpers, how much more do we? No one is meant to serve Christ alone. This passage gives us a beautiful picture of the diversity and unity of the early church. Diverse The church in Rome was a mixture of backgrounds, ethnicities, and social classes. Paul’s greetings show that the congregation included both Jews and Gentiles (for example, Priscilla and Aquila, Andronicus and Junia, and Herodion were Jewish names). The others, mostly Greek names, reflect Gentile believers. The church was also diverse in social status. Some names (Ampliatus, Urbanus, Hermes, Philologus, and Julia) were common among enslaved people. In contrast, others may have belonged to freedmen or those of noble status (such as Rufus, possibly the son of Simon of Cyrene who carried Jesus’ cross). And the church was diverse in gender—nine of the twenty-six individuals mentioned are women. That’s a remarkable number in the context of the ancient world. These women were not bystanders; they were leaders, patrons, and workers in the gospel. Paul’s final instruction in verse 16, to “greet one another with a sacred (holy) kiss,” reflects the closeness of their fellowship. The kiss was a standard cultural greeting, but here it takes on sacred meaning—it symbolizes peace, forgiveness, and unity among believers. Unified Despite their diversity, Paul’s greetings also reveal a deep sense of unity. Over and over, he refers to his friends as being “in Christ” or “in the Lord.” This phrase defines their identity. What joined them together wasn’t shared ethnicity or background but their shared relationship with Jesus. Paul also uses familial language, calling them “brother” or “sister.” He mentions that they are “fellow workers” and even “fellow sufferers.” These shared experiences—laboring and suffering together—bound the early Christians into a deep spiritual family. It’s worth noting that many of these believers hosted house churches, which Paul references at least six times. These homes became centers of worship, prayer, and fellowship. Though the Roman church was spread out across the city, it was united by love, faith, and a common mission. This section reminds us that the church, at its best, is both diverse and united—a community of different people drawn together by one Lord, one Spirit, and one gospel. Romans 16:17–20 After this series of greetings, Paul suddenly shifts tone. His voice moves from affectionate to urgent as he issues a warning. “Watch out for people who cause divisions and upset people’s faith by teaching things contrary to what you have been taught.” This transition may seem abrupt, but it makes perfect sense. Having just celebrated the unity of the church, Paul now warns against anything that would threaten it. The gospel brings people together; false teaching tears them apart. Paul pleads for watchfulness—be on guard for those who distort the truth. Not all disagreements are harmful; some arise from genuine faithfulness to Christ. But the divisions Paul warns about are those caused by people who intentionally twist or reject apostolic teaching. For Paul, the test of truth is not popularity or personality—it’s faithfulness to the message of Christ as handed down by the apostles. The church must hold firmly to this foundation, preserved for us today in the New Testament. Paul’s warning grows stronger: “Stay away from them.” There is no holy kiss for these false teachers. Instead, the church must separate from them to preserve the integrity of its witness. Why? Because, Paul says, “Such people are not serving our Lord Christ; they are serving their own personal interests (appetites).” Their motivation is selfishness, not devotion. By smooth talk and flattering words, they deceive the unsuspecting. Their message sounds appealing, but it lacks truth. It’s a reminder that false teaching rarely enters the church through open rebellion—it slips in quietly, disguised as wisdom or love, appealing to emotion rather than truth. Yet Paul’s tone quickly turns hopeful. He affirms the faithfulness of the Roman believers: “Everyone knows that you are obedient to the Lord. This makes me very happy.” Still, he encourages them to pair obedience with discernment. “I want you to be wise in doing right and to stay innocent of any wrong.” In other words, be experts in good and amateurs in evil. The church is not called to be naïve but to cultivate discernment—recognizing what is right and rejecting what is wrong. Paul closes this section with a powerful promise: “The God of peace will soon crush Satan under your feet.” The victory of good over evil is assured. Satan’s defeat is inevitable, though not yet complete. Paul reminds them that God Himself will bring peace and victory to His people. Conclusion Romans 16 is far more than a list of names—it is a picture of the gospel in action. The Christian faith is not lived in isolation but in community, in shared labor, in friendship, and in vigilance against falsehood. Paul’s closing words remind us that sound doctrine and genuine love belong together. Phoebe shows us that faithful service, no matter how quiet or unseen, is vital to the work of God. The long list of names shows us that the church is a diverse and unified family. And the final warning reminds us that unity must be protected by truth. Three Application Points:
When we live out these truths, the church becomes what God designed it to be—a family of faith marked by love, unity, and watchfulness, waiting together for the day when “the God of peace will soon crush Satan under our feet.” In Romans 14, Paul addresses the tension between believers who differ on secondary matters of conviction—specifically, what they eat, drink, or days of observance. He calls them the “weak” and the “strong,” not to divide them, but to teach them how to live in love. The “strong” understood their freedom in Christ, while the “weak” were often shaped by their past religious backgrounds and still wrestled with certain restrictions. Paul’s message concerning religious liberties must always be guided by love for the weaker believer. The Christian life is not defined by personal liberty or preference but by righteousness, peace, and joy in the Holy Spirit—the true marks of God’s kingdom.
As Paul moves into chapter 15, he continues this theme by urging the strong to bear with the failings of the weak and to follow Christ’s example. Jesus did not please Himself but served others for their good, and His followers are called to do the same. Unity in the church flows from this kind of selfless love. Paul desires that the church in Rome—and by extension, all believers—would live in harmony, “so that with one mind and one voice” they might glorify God. In this way, the church becomes a living picture of the kingdom of God, marked not by pride or division, but by shared grace and mutual encouragement. Romans 15:1–2 Paul opens chapter 15 with a practical call to action: “We who are strong ought to bear with the failings of the weak and not to please ourselves.” The question naturally arises—what should the strong do? And what is their responsibility toward the weak? 1. Be considerate of those who are sensitive or weak in faith. The strong in faith may be tempted to use their maturity or confidence to dominate or control others, but such behavior is spiritually destructive. Paul tells the stronger believer to bear with—or be considerate of—the one who is still growing in faith and may be easily influenced. The goal is not to manipulate or prove superiority but to walk in patience and gentleness. Christian strength is not measured by how forcefully we express our convictions, but by how graciously we treat those who don’t yet share them. 2. Be selfless The call of discipleship—and especially of those strong in faith—is a call to the Kingdom of God, not the kingdom of self. Jesus did not come to be served, but to serve. When He calls us to take up our cross and follow Him, it is an invitation to selfless living. It is a declaration of surrender: “Lord, I want to serve You. I want to live for You. I have dreams and desires for my life, but I want You above all else.” This kind of selflessness extends into our relationships with others. Our treatment of those weaker in faith reflects whether we are serving Christ’s kingdom or our own. 3. Help others do what is right and build them up in the Lord. Paul’s instruction is not a call to people-pleasing but to genuine spiritual encouragement. The “strong” believer “walks in love” when he or she “pleases” rather than “pains” the “weak” believer (cf. 14:15). Love seeks the other’s spiritual good. Paul says the goal of pleasing others is “to build them up.” This means encouraging them in faith, strengthening their walk with Christ, and promoting unity in the body. The “good” of one believer contributes to the health of the entire community. When one member grows, all are strengthened. When one stumbles, all are affected. Thus, our actions toward the weak either build up or tear down the church. Romans 15:3–4 Paul then answers the question: Why should we be sensitive to the weak and not seek to please only ourselves? Because Jesus did not seek to please Himself. He gave Himself for others in obedience to the Father. Philippians 2:7–8 captures this beautifully: “He gave up His divine privileges; He took the humble position of a servant and was born as a human being. When He appeared in human form, He humbled Himself in obedience to God and died a criminal’s death on a cross.” Paul also quotes Psalm 69:9, which demonstrates Christ’s refusal to live for His own comfort. “The insults of those who insult You have fallen on Me.” Jesus so fully identified Himself with the will and glory of the Father that the rejection meant for God fell upon Him. Paul may be subtly reminding the “strong” believers that their small sacrifices—such as refraining from certain foods or practices for the sake of others—pale in comparison to the suffering Christ endured for our salvation. Paul also takes this opportunity to affirm the ongoing value of the Old Testament. Though believers are no longer under the law, Scripture remains essential for teaching, encouragement, and hope. He writes, “For everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope.” The Old Testament still instructs us in righteousness, revealing the character of God and the nature of His promises. It strengthens our faith and gives us endurance as we await the fulfillment of God’s plan in Christ. Romans 15:5–13 Paul’s teaching culminates in this section with a prayer for unity among believers. His argument unfolds around three central truths. 1. Because we are united in Christ through worship. Christian unity is ultimately unity in Christ. He is the center of our fellowship, and the closer we draw to Him, the closer we will draw to one another. Paul prays, “May God, who gives this patience and encouragement, help you live in complete harmony with each other, as is fitting for followers of Christ Jesus.” The purpose of this unity is not merely social harmony—it is worship. “So that with one mind and one voice you may glorify the God and Father of our Lord Jesus Christ.” True unity always results in praise. When believers love one another across differences, the world sees a reflection of the reconciling power of the gospel. 2. Because we are accepted by Christ. Paul echoes his earlier command in Romans 14:1, “Accept other believers who are weak in faith, and don’t argue with them about what they think is right or wrong.” Now he expands the call: “Accept one another, just as Christ accepted you, in order to bring praise to God.” Acceptance is not about agreement on every issue—it’s about grace. Christ accepted us while we were still sinners, and now we are called to extend that same grace to others. Both the strong and the weak, Jew and Gentile, are welcomed into the family of God because of what Christ has done. Our unity, therefore, is not built on shared opinions but on shared redemption. 3. Because Christ was a servant to all. Paul reminds his readers that Christ first came as a servant to the Jews “to show that God is true to the promises He made to their ancestors.” He fulfilled the covenant made with Abraham, Isaac, and Jacob, offering salvation to Israel as the promised Messiah. Yet, Paul also emphasizes that Christ came for the Gentiles “so that they might glorify God for His mercy.” Through His death and resurrection, Jesus tore down the dividing wall of hostility, uniting Jews and Gentiles into one body. What was once separated by law, culture, and history is now reconciled through grace. To affirm this truth, Paul cites four Old Testament passages—all highlighting Gentile inclusion and unified worship:
Paul closes this section with a beautiful benediction in verse 13: “May the God of hope fill you with all joy and peace as you trust in Him, so that you may overflow with hope by the power of the Holy Spirit.” Here, Paul gathers the main themes of his message—hope, joy, peace, faith, and the power of the Spirit. He knows the church at Rome faces potential division, yet he prays that their shared faith will overflow into confident hope. When believers live in this Spirit-filled unity, they become a living testimony to the world of the transforming power of God’s kingdom. Conclusion As we reflect on Paul’s teaching about relationships between the strong and the weak (Romans 14:1–15:13), it may seem distant from our modern setting, yet the principles remain deeply relevant. Paul presents two values that apply to every church in every generation--faith and love. First, everything must be done from faith. Each believer must live in accordance with their conscience, shaped and educated by the Word of God. We are called to grow strong in conviction and liberty, grounded in trust that God’s grace is sufficient. Second, everything must be done in love. Our liberty must never be used to wound or belittle another believer. Those who are strong in faith must serve those who are weak, remembering that each brother and sister is someone for whom Christ died. We honor, not despise them; we build up, not tear down; we respect their convictions even when we do not share them. A wise guideline has often been repeated in the history of the church: “In essentials, unity; in non-essentials, liberty; in all things, charity.” In matters of essential faith—those truths revealed in Scripture—we must stand firm. But in secondary matters, love must prevail. Faith informs our conscience; love respects the conscience of others. Faith grants liberty; love governs how we use it. When the people of God live this way—strong bearing with the weak, all walking in humility and grace—the church truly reflects the beauty of Christ’s kingdom on earth. Paul’s teaching in Romans 13 reminded believers that government authority, though imperfect, is permitted by God and should be honored as far as conscience allows. Writing to Christians with no political influence under Rome, Paul’s point was not to endorse blind obedience, but to encourage respectful submission, so that the church could live in peace and maintain its focus on the gospel. Ultimately, rulers are accountable to God, and our highest allegiance belongs to Christ. But submission to authority is only part of the picture. Paul moves from responsibilities toward the state to responsibilities within the church itself. In Romans 14, he addresses how believers are to live in harmony with one another despite disagreements over food, drink, and religious observances. The kingdom of God is not about political power or cultural preferences but about righteousness, peace, and joy in the Holy Spirit. And so, Paul urges the church to pursue peace and mutual upbuilding, reminding us that how we treat one another speaks just as loudly of our faith as how we relate to the world outside. Background – Romans 14:1–16 Before turning to verses 17–19, which is our primary text, it is essential to understand the flow of Romans 14. The first sixteen verses describe how to live at peace with one another. Paul gives a lengthy example of what it means in practice to “live in such a way that you will not cause another believer to stumble and fall.” It concerns the relationship between two groups in the Christian community in Rome, whom he names “the weak” and “the strong.” As Paul puts it, “We who are strong must be considerate of those who are sensitive about things like this.” Paul is not speaking to those who are weak in will or character, but to those who are weak in faith. He describes how actions and arguments can cause those younger in the faith to stumble, especially regarding Christian liberties. He uses food and the law as examples. He cautions his readers against looking down on or condemning other believers because they differ in minor details of Christian practice and theology. Those considered weak in their faith may have included former idol worshipers who recently converted to Christ, legalists who practiced denial of worldly pleasures out of religious conviction, and Jewish Christians who carried over dietary or ritual practices from their former way of life. On one side, the strong in faith believed all foods were clean. On the other hand, the weak in faith believed they were not. So how should the strong act when these two convictions collide? Even though the strong were right, and Paul himself shares their conviction because the Lord Jesus endorsed it, they must not be heavy-handed over the consciences of the weak by imposing their view on them. They must submit to the weaker brother’s conscience (whether right or wrong) and not cause them to act against it. To do otherwise could harm their faith. In verses 17–19, Paul shifts from these practical matters to the larger doctrine of the Kingdom of God. He argues that whenever the strong insist on using their liberty to eat whatever they like, even at the expense of the weak, they are guilty of misplaced priorities. They are overestimating the importance of diet (which is trivial) and underestimating the importance of the kingdom (which is central). Romans 14:17–19 There are numerous references throughout Scripture to the Kingdom of God—sometimes referred to as the Kingdom of the Son or the Kingdom of Heaven. This should not surprise us, since the kingdom of God was at the center of Jesus’ message. The kingdom of God is vast and complex. But what exactly is it? There is no single word or phrase that captures its fullness. Jesus Himself referred to it as a “mystery” or a secret. In Mark 4:11, He said, “The secret of the kingdom of God has been given to you, but to those outside, everything comes in parables.” Yet this mystery has been revealed through Christ. Paul tells us in Colossians 2:1–3: “For I want you to know how greatly I am struggling for you, for those in Laodicea, and for all who have not seen me in person. I want their hearts to be encouraged and joined together in love, so that they may have all the riches of complete understanding and have the knowledge of God’s mystery—Christ. In him are hidden all the treasures of wisdom and knowledge.” The word “kingdom” in Mark 4:11 is the Greek word basileia, which means royal power, kingship, dominion, or rule. It does not primarily describe a geographical territory, but the authority to reign. In the New Testament sense, it refers to the royal authority of Jesus as the triumphant King and Messiah. A kingdom in the ordinary sense is a territory subject to the rule of a king, but biblically, the focus is on the Messiah’s reign itself. This means the kingdom is not merely a place, like a nation on a map, but is embodied in a person—Jesus Christ, the King. He has come and reigns supreme, yet His eternal kingdom has not been fully established on earth. That remains future. This is where it can feel confusing. The kingdom of God has already come in part through Jesus, and yet it is still to come in its fullness. Theologians refer to this as the “already and not yet.” The kingdom is present because of Christ’s first coming and the indwelling of His Spirit in believers. But it is still future, awaiting the second coming of Christ when He will establish His visible reign for all eternity. Luke 17:20–21 captures this tension: “When he was asked by the Pharisees when the kingdom of God would come, he answered them, ‘The kingdom of God is not coming with something observable; no one will say, “See here!” or “There!” For you see, the kingdom of God is in your midst.’” Jesus was declaring that He Himself was the fulfillment of the kingdom. The King stood before the Pharisees, but they failed to recognize Him. Jesus’ Teaching on the Kingdom Jesus often taught about the kingdom through parables—short, vivid stories that use everyday life to reveal eternal truth. For example, in Matthew 13:31–32 He said: “The kingdom of heaven is like a mustard seed that a man took and sowed in his field. It’s the smallest of all the seeds, but when grown, it’s taller than the garden plants and becomes a tree, so that the birds of the sky come and nest in its branches.” The kingdom begins small but grows steadily and expansively. He also compared the kingdom to leaven (13:33), a hidden treasure (13:44), a merchant seeking pearls (13:45), and a net cast into the sea (13:47–50). Each image highlights a different reality: the kingdom grows, the kingdom is of surpassing worth, and the kingdom gathers people for God’s glory. The kingdom contains Christ’s body, the Church, and stands at the center of God’s plan. It was so important that the Father sent His Son as the perfect sacrifice so that all who believe might enter it. As believers, we are already part of this kingdom, and God calls us to play a role in its expansion for His glory. The Future Kingdom Yet the kingdom is not only a present, personal reality—it is also a future, cosmic event. It will reach its fullness when Christ returns with His angels to gather His elect and establish His throne on the earth. Jesus described His second coming this way: “The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers and throw them into the furnace of fire; there men will weep and gnash their teeth. Then the righteous will shine like the sun in the kingdom of their Father” (Matthew 13:41–43). This future kingdom will be a time of eternal refreshing and restitution, when God’s people will live forever in the presence of Christ. For believers, it is the great hope; for those who reject Him, it will be a day of dread. Gabriel told Mary about this kingdom when he announced Christ’s birth: “Now listen: You will conceive and give birth to a son, and you will name him Jesus. He will be great and will be called the Son of the Most High, and the Lord God will give him the throne of his father David. He will reign over the house of Jacob forever, and his kingdom will have no end” (Luke 1:31–33). This is the kingdom where we will eat and drink at Christ’s table and reign with Him. It is “not of this world,” as Jesus told Pilate in John 18:36: “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered to the Jews.” The future kingdom will be ushered in at Christ’s return. When the King comes again, His reign will be fully established, His enemies defeated, and His people glorified. What a glorious day that will be! Conclusion Paul reminds the Roman believers that the kingdom of God is not a matter of eating and drinking, but of righteousness, peace, and joy in the Holy Spirit. This means that when we elevate personal preferences, cultural traditions, or secondary matters above the kingdom, we distort the gospel and risk wounding others in the body of Christ. So how should we live in light of this truth?
Next week, we will continue by examining the remaining verses of chapter 14 and the opening verses of chapter 15, where Paul further elaborates on what it means to bear with one another in love and live for the glory of God. Reflection Questions 1. What does Paul mean when he says the kingdom of God is not about eating and drinking? The kingdom is about righteousness, peace, and joy in the Holy Spirit rather than external practices.
These qualities reveal Christ’s reign in our lives and strengthen unity among believers.
It can cause weaker believers to stumble and distract from the kingdom’s true priorities.
4. What does it mean to live in the “already and not yet” of God’s kingdom? The kingdom has come in Christ and through the Spirit, but its fullness awaits His return.
5. How do Jesus’ parables help us understand the kingdom of God? They reveal the kingdom as something of great value that grows steadily and draws people to God.
6. Why is peace among believers so important in advancing the kingdom? Unity in the church reflects the reality of God’s reign to the watching world.
7. How does the promise of the future kingdom encourage us today? It gives believers hope of eternal life with Christ and a reminder that His reign is certain.
In Romans 12, Paul shows us that God’s mercy doesn’t just save us—it reshapes the way we see ourselves and one another. He calls us to offer our whole being to God, reminding us that every talent, every opportunity, every ounce of strength is a gift of grace. We’re part of one body, each with a place to serve, none more important than the other, and none without purpose.
But Paul doesn’t stop there. The life transformed by God’s mercy isn’t meant to be lived only inside church walls; it spills out into our neighborhoods, workplaces, and even into how we respond to those in authority. Romans 13 addresses how believers live as people of grace in the midst of a world that doesn’t always share our hope. I want to be honest: I’ve struggled with this passage all week. In light of the political climate over the past few years, it’s challenging to speak about politics and government from the pulpit. It’s been said that if you want to avoid conflict, don’t talk about religion or politics—and here we are, talking about both! But my intent is not to preach politics; it’s to preach the Word of God. My goal is to let Paul speak in context and invite us to hear his teaching without importing all our modern political assumptions. Romans 13 has often been preached or quoted in ways that people use to advance political agendas or silence dissent. That is unfortunate. Romans 13 wasn’t written for a democracy; it was addressed to Christians living under Imperial Rome. The church had no clout, no lobbyists, no voice in shaping public policy. Understanding that context is essential for interpreting Paul’s words faithfully. Church and State: A Long Debate John Stott observes that relations between church and state have been controversial throughout Christian history. He identifies four main models:
At the time Paul wrote, there were no Christian rulers—globally, regionally, or locally. The authorities were Roman or Jewish and often hostile to the small house churches. Yet Paul viewed them as instruments God permitted to exist, requiring Christians to submit and cooperate as far as conscience allowed. This reflects a biblical truth: the God of Scripture is sovereign over human kingdoms and grants them authority as He sees fit. Romans 13:1–7 In the political structures of Rome, government power belonged to a few, to those earned by birth, wealth, connections, or ruthless ambition. For the vast majority, there was no political voice, no realistic path to reform. For us, shaped by centuries of democracy, it’s hard to imagine such a world. Paul’s readers would not have dreamed of organizing a protest or voting Caesar out of office. All they could do was live within the system, hoping for peace and security. The young Christian communities in Rome were small, vulnerable, and dependent on the goodwill of magistrates. They had every reason to avoid provoking suspicion. So Paul’s call to submit was, in part, common sense. The church had no leverage to challenge imperial decrees; rebellion would only invite judgment and jeopardize their mission. Submission, where possible, allowed the gospel to advance without unnecessary distraction. Paul roots his counsel in theology: political authority ultimately comes from God. Jewish believers knew this from Israel’s history. They remembered exile under Babylonian kings and oppression under foreign empires. Daniel 4:17 declares, “The Most High rules over the kingdoms of the world. He gives them to anyone he chooses—even to the lowliest of people.” That truth offered comfort to believers living under hostile regimes. God’s sovereignty didn’t erase their vulnerability, but it reassured them that tyrants were not ultimate. Their power was temporary and accountable to God’s judgment. Submission and Its Limits Paul warns against rebellion, for those who resist lawful authority oppose what God has established and invite judgment. Submission, then, is both proper and wise. But it’s crucial to avoid misreading Paul’s intent. He does not teach that every ruler, whether Herod, Nero, Domitian, Hitler, Stalin, Kim Jong Un, or Putin, has been handpicked by God in such a way that their cruelty is God’s will. Nor does he imply that Christians must obey every command, no matter how unjust. Paul’s point is that authority, as a principle, is derived from God. Even corrupt officials exercise power on borrowed terms, as Jesus reminded Pilate: “You would have no authority over me unless it had been given you from above.” Sadly, Romans 13:2, “Whoever rebels against the authority is rebelling against what God has instituted”, has been twisted to defend tyranny and silence dissent. Authoritarian regimes and even some church leaders have used it to demand unconditional loyalty. However, the broader context makes it clear that Paul is not endorsing blind obedience or moral passivity. So, what happens when rulers pervert their calling, rewarding evil and punishing good? Paul doesn’t spell out every scenario, but Scripture provides a boundary: we submit until obedience to the state would mean disobedience to God. When civil law contradicts divine law, our duty is to obey God rather than people. As Peter and the apostles told the Sanhedrin, “We must obey God rather than men.” John Stott aptly summarizes: “Whenever laws are enacted which contradict God’s law, civil disobedience becomes a Christian duty.” Submission is not subservience. It is an ordered respect for authority under God’s ultimate rule. At times, faithfulness requires peaceful resistance, always marked by humility and the willingness to bear consequences, but rooted in allegiance to Christ above all. Taxes and Practical Wisdom Paul adds a specific application: “This is also why you pay taxes, for the authorities are God’s servants.” Nowhere else does he discuss taxes in his letters, so why here? First-century believers faced a complex system of taxes—some legitimate, others oppressive. Refusing to pay could draw dangerous attention to fragile house churches. Paul likely urged compliance not because all taxes were fair but to protect congregations from needless hostility. Paying what was due kept the church free to focus on its mission rather than being entangled in legal disputes. Paul concludes by calling believers to respect and honor those in office. Honor doesn’t mean uncritical approval, but it does mean recognizing their role and treating them with dignity, even when we disagree. Living This Out Today Paul’s teaching doesn’t envision a Christian political party or a “Christian state.” He writes to politically powerless believers, not to people shaping public policy. Yet his words still guide us in modern democracies where citizens wield influence and can evaluate whether governments serve the common good. Our context introduces new responsibilities. We can and should vote, advocate, and hold leaders accountable, and these were privileges unimaginable to Paul’s readers. However, this freedom also carries dangers: division, disrespect, and distrust can erode our witness. Romans 13 reminds us that political engagement must be grounded in humility, prayer, and love for neighbor. When governments protect justice and order, Christians should cooperate gladly. When they falter or abuse power, we should speak truth, seek reform, or, if necessary, practice respectful resistance. Yet our hope is never in legislation or parties; it rests in the King whose reign is just and everlasting. Practical Encouragement for Today Romans 13 invites believers to hold together three truths:
Romans 13:1–7 calls us to live as citizens of two kingdoms. We honor earthly authorities because God ordains order for human flourishing. We pray for leaders, pay taxes, and respect laws that serve the common good. At the same time, our ultimate allegiance belongs to Jesus Christ, whose authority surpasses every throne and political party. Paul does not give us a blueprint for every political question. Instead, he provides principles: respect rightful authority, resist lawless commands, and let your conduct commend the gospel. Submission is not blind; it is discerning, rooted in trust that God remains sovereign even when rulers fail. As we navigate complex times, may we keep mercy at the center, loving our neighbors, respecting those in office, and courageously standing for what is right. And above all, may we remember that the government of this world rests on Christ’s shoulders. He is the true Lord, and one day every ruler will bow before Him. Until then, we live faithfully, doing good, praying for peace, and shining as lights in a darkened world. So, whether you find yourself frustrated by headlines or fearful about the future, take heart: the same God who steadied believers under Caesar still reigns today. As we submit where we can, resist where we must, and love always, we bear witness to a King whose reign is righteous and whose mercy endures forever. Reflection Questions
Introduction Last week, we looked at Romans 12:1–2 and saw how Paul sets the stage for all that follows in the chapter. After unfolding in the first 11 chapters God’s mercy, His saving grace, adoption, and faithfulness, Paul exhorts the believers to respond to Him by presenting themselves as “living sacrifices,” offering every part of life as an act of worship. This worship is not rituals or words but is the daily surrender of heart, mind, and body to God’s will. Paul warns against being shaped by the values of the world, and he urges a transformation that begins with the renewing of the mind, where Christ reshapes our thoughts, desires, and priorities. Only through this inner renewal can we truly know God’s good, pleasing, and perfect will. With this groundwork in place, Paul now turns to show what surrendered and transformed lives look like within the body of Christ. Our passage today, Romans 12:3–8, is the natural next step after Paul’s call to surrender and transformation in verses 1–2. Here, Paul directs us to the gifts of the Spirit and how they shape the lives of believers and life within the church. These verses closely parallel 1 Corinthians 12, where Paul also warns against pride and urges believers not to view themselves—or their gifts—as superior to others. Using the body as a metaphor, Paul reminds us that every member or part is both unique and essential, working together for the health of the whole body. In these verses, Paul also introduces seven specific spiritual gifts or parts, which we will explore in greater detail as we move through the text. Romans 12:3 Verse 3 marks a turning point in Paul’s discussion; he sets the tone for how believers are to view themselves in light of God’s mercy. Paul is not addressing one specific person in the church at Rome, nor is he singling out a particular group; rather, he is speaking to the entire congregation, and by extension, to all who belong to Christ, which includes us today. Flowing directly from the call in verses 1–2 to present ourselves as living sacrifices and to be transformed by the renewing of our minds, Paul now applies this to how we think about ourselves and one another. A renewed mind should produce a humble, balanced view of self. “Don’t think you are better than you really are.” He urges every believer to encourage believers to “Be honest in your evaluation of yourselves.” Or, as some of your versions may read “sober judgment”, this means we have a clear and accurate assessment of who we are in Christ. This all begins with remembering that everything we possess—our salvation, our spiritual gifts, our capacity to serve, even our transformed way of thinking—is a gift of grace. None of these blessings are earned; all are given freely by our merciful God. That reality leaves no room for self-importance or superiority. If every ability and gift we have is rooted in God’s generosity, then boasting about our place or our gifts is foolish for a follower of Christ. At the same time, Paul’s words caution us against the opposite error: a false humility that denies the value of what God has entrusted to us. Grace calls us neither to elevate ourselves above others nor to shrink back as though we have nothing to contribute. Paul is reminding the church that, while we are united in one faith, we are not carbon copies. In Christ, we share the same standing before God—equally loved, equally forgiven, equally accepted—but within that shared identity, we have been entrusted with certain roles, talents, and callings. We are not clones; we are a diverse people whose varied abilities are meant to build up the body of Christ. This tension—equal in worth, diverse in function—is part of the beauty of the gospel worked out in the body of Christ. When we understand that our identity and gifts come from God’s grace, we are freed to serve joyfully, without comparison or competition. Whatever we have received, from salvation itself to the smallest ability, is a gracious gift meant to glorify the Giver and bless His people. Romans 12:4–5 Verses 4 and 5 mirror Paul’s teaching in 1 Corinthians 12:12–31, where he develops the metaphor of the church as a body with many parts. Just as in a human body, every member of Christ’s body is significant because each serves a unique and necessary function. This image helps guard our hearts against two opposite errors: thinking too highly of ourselves—as though our role were the only one that mattered—or thinking too little of ourselves, imagining that we have nothing to contribute. Both extremes distort the way God designed His people to flourish together. The beauty of the body is in its diversity. We cannot all be the head, the hands, or the feet; yet every part is essential for the whole to be healthy and effective. In Christ, we are united by one Spirit and one purpose, but we express that unity through a wonderful variety of gifts, personalities, and callings. This truth reminds us that our service is not limited to the walls of a single congregation. As Douglas Moo notes, “Our oneness in [Christ] extends beyond those with whom we meet weekly for worship, embracing all who call on the name of the Lord.” Whether local or global, the church is a living organism, knit together by grace, where each believer is invited to contribute their God-given gifts for the good of all and the glory of Christ. Romans 12:6–8 We all have gifts—unique, diverse, and given to us entirely by the grace of God. When Paul turns in Romans 12:6–8 to speak about spiritual gifts, he is not offering a catalog of gifts for believers to admire from a distance. He is urging the church in Rome to take seriously the responsibility that comes with God’s gracious equipping: to use these gifts for the building up of Christ’s body so that the church might flourish in strength, unity, and love. That same exhortation applies to us today. Every follower of Jesus has been entrusted with some measure of grace to serve others, and those gifts only fulfill their purpose when they are put into practice. A gift left undiscovered, or discovered but unused, accomplishes nothing for the kingdom. But when every believer embraces their calling and serves faithfully, the whole church is strengthened, and Christ is glorified. At this point, it is helpful to pause and consider this personally. Each of us has received at least one gift from God, given freely through His grace. And at any given moment, we may find ourselves in one of three places:
Scripture gives us several lists of spiritual gifts, such as the nine mentioned in 1 Corinthians 12: the word of wisdom, word of knowledge, faith, healing, working of miracles, prophecy, discerning of spirits, tongues, and the interpretation of tongues. Romans 12 presents a shorter, practical list—gifts that ground themselves in everyday service and discipleship. Among them are…
Conclusion As Paul unfolds the riches of Romans 12:3–8, we are reminded that God’s grace not only saves us but also equips us. The same mercy that called us out of darkness and into His marvelous light now empowers us to live as active participants in Christ’s body. Our gifts, whatever they may be, are entrusted to us for a purpose: to build up the church and glorify the Lord. If you are unsure of your gift, pray earnestly for wisdom and pay attention to how God may already be using you. Watch for areas where your service blesses others or where you find a deep joy in meeting needs—these are often clues to your gifting. Once you have clarity, step out in faith and begin using your gift for the strengthening of the church and the honor of Christ. The body of Christ thrives when every member embraces their grace-given role, offering their gifts back to God as an act of worship and love. As living sacrifices, transformed by His mercy, we are called not merely to receive His grace but to channel it through acts of service, encouragement, generosity, leadership, and compassion. In doing so, we reflect the beauty of Christ and help His church flourish for the glory of God. Responding to the Word: Romans in Real Life
Introduction Last week, we looked at Romans 10 and saw how Paul demonstrated that Israel’s story is one of great zeal for God, yet a zeal that was not grounded in knowledge. From the return from the exile in Babylon to the Maccabean revolt, their passion for the law defined them, but it also blinded many from seeing Christ as the fulfillment of that law. Paul reminds us that zeal alone cannot make one righteous, for righteousness comes only through faith in Jesus, not through works of the law. Though Israel stumbled, God’s plan did not fail. Through their unbelief, the gospel has gone out to the Gentiles, and through the Gentiles, God will one day bring Israel back. In the end, both Jew and Gentile are shut up under disobedience so that God may show mercy to all (Rom. 11:32). This great mystery leads Paul to a hymn of praise for God’s unsearchable wisdom, and then to a call in Romans 12 for believers to respond by offering their lives as living sacrifices, transformed and renewed in Christ. Romans 11:28–36 Paul summarizes his teaching in verse 28: through their failure to respond to God’s righteousness in Christ, Israel has rejected the gospel. Thus, they are “enemies” with respect to the good news. Yet they remain “beloved” for the sake of the patriarchs, Abraham, Isaac, and Jacob. This is the paradox: Israel is simultaneously under God’s wrath and yet still an object of His covenant love. God’s promises and love cannot be withdrawn from Israel because He is a God who keeps His word. The Abrahamic covenant was not conditional but rooted in God’s faithfulness. His blessing upon Israel cannot be withdrawn. This means that God is not finished with His people. Though the details remain hidden, His plan includes bringing Israel to salvation in Christ. As Paul insists, “God’s gifts and his call can never be withdrawn.” (v. 29). God still has a purpose for Israel, not because they have remained faithful to Him, but because He is faithful. Having unfolded this difficult teaching, Paul breaks out in a doxology in verses 33–36. For eleven chapters, he has explained the gospel: how God makes sinners right with Himself, how Christ died for our sins and was raised for our justification, how believers are united with Christ in His death and resurrection, how life in the Spirit replaces life under the law, and how God will bring both Jew and Gentile into His new redeemed community. Before turning to the practical implications, Paul pauses in awe-filled worship. These closing verses draw on Old Testament language but express Paul’s wonder at God’s wisdom and knowledge. God’s judgments are “unsearchable,” His ways “unfathomable.” Humanity cannot fully fathom His mind or trace His purposes. Paul’s rhetorical questions underscore this truth:
Paul concludes with a sweeping affirmation of God’s sovereignty: “For from him and through him and to him are all things. To him be glory forever. Amen.” (v. 36). John Stott captures the force of this conclusion: “This is why human pride is so offensive. Pride is behaving as if we were God Almighty, strutting round the earth as if we owned the place, repudiating our due dependence on God, pretending instead that all things depend on us, and thus arrogating to ourselves the glory which belongs to God alone.”¹ Everything exists for God’s glory and by His power. The only fitting response is humble worship. Romans 12 With chapter 12, Paul shifts from doctrine to exhortation, from explaining the gospel to urging believers to live it out. Chapters 1–11 establish a theological foundation; chapters 12–15 press the practical implications. Paul knows that right doctrine must lead to right living. Faith in the gospel must manifest itself in daily obedience, service, and holiness. Romans 12:1 - 2 Romans 12:1–2 is one of the most well-known passages in the letter, and for good reason. It captures the essence of Christian response to God’s grace. Paul begins by linking all he has said thus far to what follows: “I appeal to you therefore, brothers and sisters, by the mercies of God…” (12:1). The appeal is grounded in God’s mercy. The NLT translates: “because of what God has done for you.” In other words, everything Paul has taught about justification, adoption, sanctification, and God’s plan for Jew and Gentile can be summarized as the mercy of God. Now the question is: how should believers respond? A Living Sacrifice Paul calls believers to present their bodies as “a living and holy sacrifice—the kind he will find acceptable.” (12:1). The imagery is drawn from Israel’s sacrificial system, but with a radical transformation. Instead of offering animals on an altar, Christians offer themselves—mind, body, and spirit—as a continual act of devotion. This offering does not obligate God to bless us, nor does it repay Him for salvation. Rather, it is the fitting response to mercy received. To be a “living sacrifice” means to be wholly at God’s disposal, willing to obey in every area of life and to thank Him in every circumstance. Worship, then, is not confined to a temple or a Sunday service; it is the daily surrender of life to God. True worship is not merely about words sung or prayers spoken, but about a posture of obedience. God does not want our leftovers; He wants our whole being. When we place our ambitions, desires, and plans on the altar of obedience, we, in turn, worship Him. Transformed, Not Conformed Paul continues: “ Don’t copy the behavior and customs of this world, but let God transform you into a new person…” (12:2). The world pressures us into its mold: self-centeredness, pride, consumerism, and compromise. Paul warns against this conformity. Instead, believers are to be transformed from the inside out by the renewing of their minds. What does it mean to renew your mind? Pastor Tim Keller explains: “Paul is laying out a radical way of living. It requires a transformed mind to pursue it. Two patterns are held up: the pattern of the world and the pattern of God’s will. Paul tells us to recognize and reject the pattern of thinking, feeling, and behaving that characterizes the world, and to embrace God’s will for all character and life… Paul doesn’t really explain what this means (renewing of the mind) but it’s important, for it is the way in which we are to be transformed into the pattern of Christ… We are to have our minds inflamed with the truth about Christ. (this means) not just that we think true thoughts, but that the governing influence of our mind is reoriented. In modern terminology, one’s imagination is captured by Christ. Who he is and what he did fires the imagination and controls our minds.”² Renewal involves more than right thoughts; it is a reorientation of our entire being. Christ captures the imagination, reshaping desires, priorities, and values. Self is no longer at the center; pleasing God becomes the goal. The outcome, Paul says, is discernment: “Then you will learn to know God’s will for you, which is good and pleasing and perfect.” (12:2). A transformed mind enables believers to perceive and embrace God’s will, joyfully, as good and perfect. Conclusion — Living for God’s Glory Romans 11:28–12:2 brings us to a decisive point in Paul’s letter. After eleven chapters of rich theology, Paul pauses in worship and then calls believers to action. The logic is clear: because God is faithful, because His wisdom is unsearchable, because His mercy has been poured out in Christ, we are to respond by offering ourselves wholly to Him. For Israel, Paul assures that God’s promises stand. For the church, Paul exhorts that God’s mercy demands a response. And for us today, the message is the same: the only reasonable act of worship is to give ourselves—body, mind, and soul—completely to the One who has given us everything. In a culture that urges us to conform, Paul calls us to be transformed. In a world that glorifies self, Paul calls us to glorify God. The Christian life is not compartmentalized religion but a daily sacrifice, a radical reorientation of our lives around Christ. As we leave Paul’s soaring doxology and step into his practical exhortations, we are reminded that theology and life cannot be separated. The God who saves us by grace now calls us to live for His glory. ¹ John Stott, Romans: God’s Good News for the World (Downers Grove: InterVarsity Press, 1994), 311. ² Timothy Keller, Romans 8–16 For You (The Good Book Company, 2014), 105. Responding to the Word: Romans in Real Life
2. What does Paul’s doxology in Romans 11:33–36 teach us about responding to God’s wisdom? God’s wisdom and knowledge are unfathomable, and our only right response is humble worship.
3. What does it mean for you personally to offer yourself as a “living sacrifice” to God? True worship is daily surrender—mind, body, and spirit—fully yielded to God.
4. How are you tempted to conform to the world, and how does God call you to resist? Believers must refuse the world’s mold and instead be transformed by God’s Spirit.
5. What does the “renewal of your mind” look like in your daily walk with Christ? Transformation begins when Christ reorients our thoughts, desires, and imagination toward Him.
6. How does God’s mercy motivate you to live differently? The Christian life is not repayment but a grateful response to God’s mercy.
7. How can you discern God’s will more clearly in your decisions? A transformed and renewed mind enables believers to test and embrace God’s good, pleasing, and perfect will.
Introduction
In Romans 9, Paul reveals the depths of his anguish for his fellow Israelites. He longed for their salvation so intensely that he declared he would be cut off from Christ if it meant they could be reconciled to God. Paul wrestled with the tension between Israel’s place in God’s redemptive plan and their widespread rejection of Jesus Christ, the Messiah. He made it clear that God’s promises had not failed; rather, they were fulfilled according to His sovereignty and mercy. Yet Paul also testifies that God is not finished with Israel. His passion for their salvation echoes the heart of God, who still extends mercy. In Romans 10, the focus shifts from the mystery of God’s sovereignty to the reality of human responsibility. While Romans 9 emphasizes God’s sovereign election, Romans 10 emphasizes the necessity of faith, confession, and proclamation. Israel, and indeed all people, must respond to the righteousness of God that comes through faith in Christ alone. Romans 10:1–4 Paul begins chapter 10 by affirming what no one can deny: the Jews had great zeal for God. Their history demonstrates both devotion and failure. Throughout their story, they were called the people of God, yet they often turned aside to idolatry. This disobedience ultimately led them into captivity in Babylon. After decades in exile, they returned to their land in 538 BCE, determined never again to fall into the same national idolatry. From that point onward, zeal for God became a defining feature of Jewish life. For example, between 167–160 BCE, the Jewish nation faced oppression under Antiochus IV Epiphanes. When he conquered Jerusalem, he desecrated the Temple, erected an altar to Zeus, and forced the priests to eat pork in an attempt to Hellenize the Jewish faith. The Jewish people refused to compromise. Their resistance led to the Maccabean revolt, and, against all odds, they prevailed. Their zeal for God’s law was defining. Keeping the law of Moses was seen as essential. It was this zeal—unyielding and intense—that made the thought of accepting Jesus as Messiah unthinkable to many. Paul himself understood this firsthand. Before his encounter with Christ, his zeal for God drove him to persecute, imprison, and even approve the execution of Christians. That is why Paul recognizes Israel’s zeal but also insists that it is tragically misdirected. Their zeal, he says, “is not according to knowledge.” Proverbs 19:2 warns, “Enthusiasm without knowledge is no good; haste makes mistakes.” Paul’s argument is clear: zeal alone cannot make one right with God. Sincerity does not equal salvation. To illustrate this, imagine someone baking a pie as a gift for a dear friend. Out of love and eagerness, they prepare a rich peanut butter pie and deliver it with joy. Yet in their zeal, they failed to ask if the friend had food allergies. If that friend has a severe peanut allergy, the gift meant to bless could bring destruction. Motive and zeal may have been pure, but ignorance made it deadly. Similarly, Israel’s zeal was not rooted in a knowledge of God’s righteousness revealed in Christ. They were pursuing their own righteousness through the law rather than submitting to the righteousness of God. John Stott observed, “I think the Jews (like all human beings) were more self-righteous than [some commentators] allow. As Calvin justly commented, ‘the first step to obtaining the righteousness of God is to renounce our own righteousness.’”¹ This is not only Israel’s problem; it is the universal human problem. Every person faces two options: either try to establish righteousness through works or submit to the righteousness God provides through faith in Christ. The first way always ends in failure, for as Isaiah 64:6 declares, “We are all infected and impure with sin. When we display our righteous deeds, they are nothing but filthy rags. Like autumn leaves, we wither and fall, and our sins sweep us away like the wind.” The second way—the only way—is to trust Christ’s righteousness, receiving salvation as a gift of grace through faith. In verse 4, Paul makes a claim: Christ is the end of the law. Many translations render it this way, but Paul does not mean that the law has been abolished or discarded. Rather, he means Christ is the goal, the fulfillment, the culmination of the law. The entire purpose of the law was to point toward Him. Paul’s writings clarify this in 1 Corinthians 9:21 he says, “I do not ignore the law of God; I obey the law of Christ.” Similarly, Galatians 6:2 exhorts believers, “Share each other’s burdens, and in this way obey the law of Christ.” Jesus Himself affirmed this in Matthew 5:17: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” The law remains the Word of God, instructive and good. But the law in itself cannot save. It is Christ, crucified and risen, who is our righteousness. The law finds its completion in Him, and those who believe in Him are declared righteous before God. Romans 10:8–22 Paul then summarizes the gospel in terms of confession and belief. These two elements cannot be separated. He writes, “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” Confession means more than private spirituality. It is a public declaration. One of the earliest Christian creeds was simple: “Jesus is Lord.” To openly confess this truth is to declare allegiance to Christ above all. Jesus warned in Matthew 10:32–33, “Everyone who acknowledges me publicly here on earth, I will also acknowledge before my Father in heaven. But everyone who denies me here on earth, I will also deny before my Father in heaven.” This is not a threat as much as a principle: true faith will be confessed openly. Belief, however, must accompany confession. Paul says we must “believe in our heart that God raised Him from the dead.” In biblical thought, the “heart” refers to the center of the person; mind, will, and emotions. Believing in the heart is entrusting one’s entire life to Christ’s saving work. It is not merely intellectual assent or general admiration for Jesus. It is staking your whole life on His death and resurrection as the sufficient grounds for salvation. Thus, inward belief and outward confession belong together. One without the other is incomplete. Paul’s conclusion is sweeping: “Everyone who believes in him will not be put to shame.” The gospel is universal. It is for Jew and Gentile alike, for “everyone who calls on the name of the Lord will be saved.” But this raises a practical question: how will people call on Christ if they do not believe? And how will they believe if they have not heard? And how will they hear unless someone preaches? Faith comes by hearing, Paul says, and hearing through the word of Christ. The word “preach” here is the language of a herald, someone sent to announce good news in the public square. In verse 15, Paul asks, “How can they preach unless they are sent?” The word “sent” (apostello) connects directly to apostleship and mission. The original apostles were sent by Christ to bear authoritative witness, and their message is preserved in Scripture. Yet Christ also continues to send His people, missionaries, pastors, and ordinary Christians, to herald that same apostolic word to the ends of the earth. The implication is clear: every believer is a participant in God’s mission. Whether across the street or across the world, we are sent ones, bearing the word of Christ. Yet, tragically, not everyone who hears the gospel will believe it. Israel had heard. They had even understood. Their unbelief was not because the message was unclear but because their hearts were stubborn. As Tim Keller observes, “So why did they not believe? It could not have been because they did not understand, because God can work to overcome that, as he had for the Gentiles (Romans 10:19). It cannot be because they were not searching for God, because God works to reveal himself to those who have not asked for him (v 20). And to Israel, God ‘all day long’ has ‘held out my hands’ (v 21). But they did not respond because they are disobedient and obstinate.”² Israel’s story reminds us that zeal without knowledge and religion without Christ cannot save. Only faith in Christ’s righteousness brings life. Conclusion God is sovereign. His purposes will stand, and His mercy is never thwarted. Yet Paul makes it abundantly clear that God’s sovereignty does not cancel out human responsibility. There is no room for excusing unbelief, for hardening the heart against the gospel, or for neglecting the urgency of evangelism. The same God who elects also commands all people everywhere to repent and believe, and He has chosen to work through the proclamation of His people to call sinners to Himself. This leaves us with two great truths. First, every person is responsible for how they respond to the “word of Christ.” The gospel is not merely information to be heard but a summons to be obeyed. To reject it is to remain in spiritual death; to embrace it is to find eternal life in Christ. Second, every Christian is accountable for sharing that “word of Christ” with the world. We are not called to sit idly by and admire God’s plan from a distance; we are invited into it as participants, bearing witness to the good news of Jesus Christ to our families, our neighbors, and the nations. In God’s sovereign design, the message of salvation goes forth through the lips of His people. Faith comes by hearing, and hearing by the word of Christ. Therefore, we are both comforted and compelled: comforted, because God’s sovereign grace guarantees that His word will not return void; compelled, because we are entrusted with the sacred privilege of carrying that word to a world that desperately needs it. ¹ John Stott, The Message of Romans (Downers Grove, IL: InterVarsity Press, 1994), 283. ² Timothy Keller, Romans 8–16 For You (The Good Book Company, 2015), 67. Responding to the Word: Romans in Real Life 1. Where in your life have you confused zeal for God with truly knowing Him through Christ? True zeal for God must be rooted in the knowledge of His righteousness revealed in Jesus Christ.
Confession with the mouth flows from true belief in the heart that Jesus is risen and reigning.
The gospel calls believers to publicly confess Christ, not to hide faith as a merely private matter.
Biblical faith is entrusting your whole self to the finished work of Christ, not just admiring His teaching.
Faith comes by hearing, and hearing comes through the word of Christ proclaimed by His people.
Some will reject Christ not from ignorance but from stubborn disobedience, just as Israel did.
God’s sovereignty guarantees His word will not return void, yet His plan includes our active obedience.
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Jeff has been in full-time ministry for thirty years. He currently serves as Executive Director at Anchor House Ministry at SeaPort Manatee in Palmetto, FL and he is a part-time Campus Pastor at West Bradenton Southside in Bradenton, Florida.
Jeff Has authored recently published (Nov. 2025) his commentary on Revelation titled Revelation for My Friends, A Lent Devotional (A Spiritual Journey to Lent), an Advent Devotional (The Advent of Jesus), and a devotional on the book of James (James: Where Faith and Life Meet). All four are available on Amazon. He is married to Carrie and they have four children, Micaiah, Gabe, Simon, and Berea. Preview or purchase Jeff's Books
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