Key Verse: Romans 12:1 “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.”

Chapter 11 concludes with a beautiful doxology praising God’s wisdom, knowledge, judgments, and paths. He is sovereign and does what He wants to do. And, in the context of chapters 9 through 11, we see He wants to have mercy on all children of disobedience — both Jew and Gentile. It’s “in view of God’s mercy” that Paul, in chapter 12:1, calls us to total commitment: a commitment that constitutes, in fact, our “spiritual worship” (NIV).

Paul bluntly calls for bodily sacrifice — not producing a dead body, mind you, but a living offering. It is significant that the emphasis is physical. We’d all be much happier if the call was for mental assent, but he says we’re to put our bodies where our profession of faith is. We’re to pay the price — choosing sacrifice rather than pleasure.

Someone has said that the trouble with a living sacrifice is that it keeps crawling off the alter. So true. Indeed, the very idea of sacrificial living in our self-absorbed western world seems painfully archaic. But if we’re to practice what we preach, and look to Jesus as our supreme example, then we’re certainly not to embrace a faith that costs us nothing.

It’s fascinating that Paul links bodily sacrifice with spiritual worship: You wouldn’t expect this, for our tendency would be to separate the physical from the spiritual — just as the heretical Gnostics of early church history did. But no, God sees us as a totality, body and soul, material and immaterial — complete individual personalities. And He has such a high view of our bodies that He intends to resurrect and glorify them one day. So don’t separate your “spiritual” live from your everyday physical life. They’re inextricably linked — and God expects total faith from the total man.

Key Verse: Romans 11:32 “For God has committed them all to disobedience, that He might have mercy on all.”

The problem is exclusivism. I should know — I’m not only a Gentile but I also pastored a church in Jerusalem for seven years. Many Jews think they have the inside track to Heaven, and many Gentiles think the inner circle belongs to them. Some Jews say, “We’re the children of Abraham. The covenant is exclusively ours.” Some Gentiles say, (quoting Paul) “they [the Jews] were broken off because of unbelief” (11:20). Each group sees themselves as saved, the other as damned.

Personally, I don’t know why we’d want to damn anyone. The point is, both Jew and Gentile are in need of salvation. To Jews, Paul is saying, “You can’t be saved by osmosis — you need a Savior”. To Gentiles, Paul is saying, “Sure, you’ve been grafted into the tree, but don’t assume osmosis will save you either. Yo’ve got to be obedient, otherwise God will cut you off”. And to those Gentiles who have a low view of Jews, Paul says, “If you were cut out of an olive tree that is wild by nature, and contrary to nature were grafted into a cultivated olive tree [Israel], how much more readily will these, the natural branches [pruned branches!], be grafted into their own olive tree?” (v.24). In other words, even though some of the natural branches have been pruned, and lie apparently lifeless on the ground, there is life in them yet! Just graft them back into their tree and they will bear fruit once more.

So the Jews are disobedient, and so are the Gentiles. That’s the way God has ordained it. Why? Because He intends to show mercy to both. And if we don’t like it, we’ll have to bring our argument to God. Prepare to lose!

Key Verse: Romans 9:15 “… I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion.”

Chapters 9, 10, and 11 are some of the most controversial in all of Scripture. Controversial because there is explosive potential in interpreting some of what Paul says rather than all of what Paul says.

For instance: in one place Paul, a Jew himself, says “not all who are descended from Israel are Israel…it is not the natural children who are God’s children, but it is the children of the promise [through Isaac — v.7] who are regarded as Abraham’s offspring” (vss. 6,8). This leads you to think that the “chosen people” factor and the messianic mission of Israel have somehow been nullified (at least in any racial or  national terms). But Paul later says, “And so all Israel will be saved” (v.26), and goes on to defend this by quoting Old Testament prophetic passages from Isaiah. This leads you to think that the “chosen people” are still uniquely chosen and that God’s relationship with them is inviolable (“for God’s gifts and His call are irrevocable” v.29). So what’s going on here? Is Paul contradicting himself?

There are so many complexities, themes, and sub-themes involved here that I wish I had twenty or thirty pages to help you grasp the flow of Paul’s argument. But there is an absolutely vital quote from Exodus (33:19) that is pivotal to Paul’s presentation. It’s the key verse (9:15) God is sovereign. He will do what He will do, whether we like it or not. No matter that the human attempt to reason through God’s reasons is muddy. He will save those of Israel He wants to save (some or all — it’s up to Him). He will also save those of the Gentiles He wants to save.

But one point is clear. Any “saving” going on will be through one person only: Jesus Christ of Nazareth, Israel’s Messiah and Savior of the world (11:26,27).

Key Verse: Romans 8:19 “For the earnest expectation of the creation eagerly waits for the revealing of the sons of God.”

“Earth Day” is coming up soon. It is a day of laudable, idealism and provides an appropriate warning: we must assume, finally, our responsibility as stewards of our home planet. As novel as Earth Day is, however, it may surprise you to learn that the Bible has been teaching stewardship not only of the earth, but of creation, for hundreds of years. On top of that, Paul tells us that they creation is somehow dependent for its renewal on the “children of God” (v.21).

Paul says the creation is bound “to decay” (v.21), presumably because man, who has been placed as steward, has willfully sinned and fallen “short of the glory of God”. We’ve polluted creation, not only with our garbage and toxic waste, but with our self-absorption. It has no power to cleanse itself; it must wait for the sons of God to be cleansed — then the creation clean-up and recreation can proceed. That’s why the frustrated creation “has been groaning as in the pains of childbirth right up to the present time” (v.22). Paul suggests that our own frustration (our own inward groaning) gives us insight into how the creation feels, “as we wait eagerly for our adoption as sons, the redemption of our bodies” (v.23).

So the creation hopes and waits. Just as we hope and wait. But there’s a final word to a groaning universe, and a groaning people — it’s a groaning Holy Spirit (v.26). God Himself groans.

But the point is this: the pain is childbirth pain. A new creation is at the door. And only those who have been “born from above” will enter that spring-fresh kingdom. All creation, earth and man will be made new.

Key Verse: Romans 7:25 “…So then, with the mind I myself serve the law of God, but with the flesh the law of sin.”

Paul speaks for all of us when he cries, “What a wretched man I am!” His wretchedness springs out of what the Law of God exposes in his nature. Until the Law came along, man didn’t even know he was a sinner. In fact, without the Law there’s no sin, “For apart from law, sin is dead” (v.8b). Bu as soon as the Law entered the stage, the actor recognized his spiritual and moral nakedness (v.7b). What’s more, the Law gave no hope for man in his wretchedness — none of us can fulfil all the Law, and so it hammers us into the pit of hell.

Compounding our wretchedness is a moral instinct within us that affirms the rightness of the Law. The Law constrains us to do what our sinful nature doesn’t want to do, and in so doing we” agree that the Law is good” (v.16). But, nine times out of ten, even though we’re mentally “a slave to God’s law” we, nevertheless, find our performance betraying us as “a slave to the law of sin” (v.25b). Little wonder we sometimes wish we could have lived and died without ever knowing how far we were from “God’s glory”. There’s something to be said for being “blissfully ignorant”.

But there’s hope for the wretched. Even while we are caught in the vicious cycle of knowing what’s right and failing to do it, “there is now no condemnation for those who are in Christ Jesus” (8:1). We can cast, ourselves on God’s mercy by accepting the “sin offering” of His Son’s sacrifice on Calvary. We can claim Him as our Savior, our Mediator, our Friend. In so doing, the vicious cycle will be broken, and in its place will be obedient living, and “a peace that passes understanding”. Wretchedness will give way to blessedness.

Key Verse: Romans 6:23 “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”

Sin kills. Before you dismiss this as an overstatement, think again. Let’s look at it from our point of view. Then, with the Bible’s perspective, we’ll try to look at it from God’s point of view. And let’s take an “innocent flirtation” as our example of sin.

It starts with a hungry thought. Depending on your gender it might be something like, “My husband hardly notices me anymore. I have a need to be noticed, to be special, to be held.” Or, “My wife is getting dull. She doesn’t interest me anymore. I need some excitement, and someone who finds me exciting.” Then follows that first eye-contact across the room at the social gathering, held for a moment, but held. Then the casual comment, the jovial verbal jousting, the “positioning” in the seating or in the line at the backyard barbecue, the lingering. This cultivation continues with “accidental” meetings at a restaurant, or “legitimate” family get-togethers.  Then, after weeks or months, the explosion of passion, when spouses, children, and God are forgotten; and the predictable  fracturing of family and lives occurs. For the sake of the new relationship, the old bonded relationships are discarded and die.

Then there’s Good looking on. What does He see? He sees two people erasing their names from life. He sees 15 years down the line when the delinquent father wants to re-enter the lives of his now-adult children and is odd man out. He sees a woman who so easily  discarded her own commitments, now discarded by her knight in not-so-shining armour. And, most disturbing of all, in the case of those who have not confessed and repented, He sees an eternity of death. Sin kills. It’s called “the law of sin and death” (8:2). But never forget that Jesus kills too — He kills sin!

Key Verse: Romans 4:3 “…Abraham believed God and it was accounted to him for righteousness.”

How would you feel if you were almost 100 years old, your wife was 90; and you were still childless, even though God had promised you a son? You probably would have given up hope by now. You’d question the accuracy of the promise: at least, thinking that maybe you had misread the lines.

But Abraham, “against all hope…in hope believed” (v.18). He “believed God” and this act of faith (the hope plus the act of physically loving his 90-year-old wife) became the means, not only of the promise being fulfilled, but also of his justification. Because of his belief in the inviolability of God’s word, Abraham hung on to the promise and acted upon it. God, seeing this remarkable faith, counted it as “righteousness”, and Abraham was justified in His sight.

Notice that Abraham’s faith did not weaken, in spite of the physical realities. His body “was as good as dead” (v.19) and “Sarah’s womb was also dead”, but His faith was alive. The Bible says he simply “faced the fact” of the physical limitations and embraced the spiritual possibilities. His faith was so strong that he saw the promise fulfilled and became “the father of many nations” (v.19).

Paul makes the point that Abraham was vindicated, not because he was unusually adept at obeying the Law, but use of simply, persistent faith (v.13). It wasn’t his performance  alone — bu the tenacity of the belief upon which his actions were founded. Abraham was convinced that God could be trusted and, in return, God trusted Abraham.

Key Verse: Romans 3:28 “Therefore we conclude that a man is justified by faith apart from the deeds of there law.”

What does it mean to be “justified”? And who or what is the “justifier”? Well, let us start with the meaning of “justice”. The Bible tells us God is “just” and His nature demands “justice”, especially in the context of man’s injustice. Justice is the reward of virtue and punishment of vice” (Concise Oxford Dictionary). To “justify” is to “show the justice or righteousness of (person, act, etc.), or to vindicate”. To be justified, then, is to be declared free from the penalty that God’s nature demands of sin. To be unjustified is to be subject to “the wages of sin”. According to the Bible, if owe aren’t justified we’re going to hell.

God is the ultimate and only justifier. Look at verses 25 and 26: “God presented Him as a sacrifice of atonement, through faith in His blood. He did this to demonstrate His justice…so as to be just and the one who justifies whose who have faith in Jesus” (NIV).

God’s justice demands a penalty for sin. For His own reasons, Good chose to require the giving of life as that penalty. In the Old Testament He allowed the Israelites to substitute the life of an unblemished animal for one’s own life. The shedding of the sacrificial blood was the only way to effect “remission of sin”. Without that blood there was no justification.

Jesus Christ has become that sacrifice for our sin, but we have to accept Him as our substitute. We cannot come into the presence of a holy and just God without the “covering” of His blood; there is no other way. As we have “faith in His Blood”, we are vindicated in God’s eyes — justice has been served. God’s anger at sin is atoned and we are accepted, unconditionally, into His presence.

Key Verse: Romans 1:20 “For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse.”

Do you ever get tired of preachers? I do, and I’m a preacher! I’ve often tried to analyze this fatigue, and I think I’ve hit on at least one thing about us preachers that makes me tired: we so often hammer away on the obvious. Our sermons are time and again framed around “should”, “woulds”, and scoldings — as though we had a parent-child relationship with our congregations. On the other hand, a preacher who simply preaches the Bible, letting it speak for itself, and then making practical application, is someone who has my attention.

But there’s another messenger who should have our attention. It’s creation itself: they world around us.

Paul says we can hear a sermon in the trees, the sky, the waters, and the mountains. And, rather than assault us with “should” and “woulds”, creation eloquently speaks of its Creator. Not only does it cry, “God exists!”, but it tells us what God is like. His “invisible attributes” and His “eternal power and Godhead” are uncovered in what He has made. All we need are ears to hear, eyes to see, and a mind to think.

Maybe there’s another flaw in us preachers — we tend to think for our people, instead of challenging them to think for themselves. The creation, after all, is the great thought-provoker: it makes you think thoughts of God.

Key Verse: Acts 28:20 “…for the hope of Israel I am bound with this chain.”

The book of Acts concludes with Paul living under house arrest in Rome. It was a fairly casual confinement — he had only one soldier to guard him, and anyone who wished to do so could visit him. Even here, Paul discharged his duty of proclaiming Christ to his Jewish brethren. In fact, the Jewish leaders from Rome came to hear Paul, and he bluntly confronted them with their hardness of heart in rejecting Jesus. He spoke with passion because he believed, even after all he had been through, that Jesus was the Christ, the Son of the Living God, the hope of Israel.

This is something believers today should reaffirm in their own lives — Jesus is the hope of Israel. our faith is not the product of some recent dearer or charismatic prophets; nor is it the Gentile religion. Christianity is the product of an ongoing relationship God has had with a people ever since He made a promise to Abraham, the “father of faith”. It is rooted in the promise of the God of Abraham, Isaac, and Jacob. and it is personified in Jesus Christ of Nazareth, the One of whom the prophets spoke, “Emmanuel” — God with us, the hope of glory.

God became flesh and dwelt among us. He walked with us, talked with us, showed us the will of the Father, and challenged us to repent from our sins and turn our eyes to the kingdom of Heaven. He lived, died, was buried, rose again, and ascended to Heaven after appearing to hundreds of eye-witnesses in His resurrected body. And He is coming again to take the Church unto Himself — not the Gentile Church, nor the Jewish Church, but the Church that is described in the Bible as His “body”, men and women of faith whose spiritual father is none other than Abraham itself.

Jesus is the hope of Israel. He is also the hope of the Church. And He is not willing that any should perish, but that all should come to repentance.

Key Verse: Acts 27:25 “Therefore take heart, men, for I believe God that it will be just as it was told me.”

King Agrippa was impressed with Paul. After hearing Paul’s message, he said to Governor Festus, “This man could have been set free, if he had not appealed to Caesar” (26:32). But appeal to Caesar he had, so Paul must be sent to Rome. It was on the way to Rome by sea that the storm struck.

What a storm it was! The “Northeaster” they called it winds of hurricane force creating massive waves, driving the ship before it. Totally out of control, totally chaotic. The ship took such a beating that the sailors actually tried to hold it together by tying ropes under and around the hull (a feat which must have taken courage and skill). They threw everything off the ship that wasn’t essential to life, including the ship’s tackle. But the storm raged on, and the ship continued to disintegrate. After a few days without seeing either the sun or the stars, Luke tells us they had given up hope of life itself — all with the exception of Paul, that is.

Paul stands before them on the rolling ship, his “congregation” weary, emaciated, and terrified, and has the temerity to say, “keep up your courage, because not one of you will be lost” (27:22). How did he know? Because an angel told him.

You can be sure there were a few cynics in that distraught crew who wondered about Paul’s sanity, and yet, he was so confident, so sure. And so right!

Later, as the 276 crew members, soldiers, and prisoners dried themselves off on the island of Malta, they had time to reflect on the remarkable faith of that man, Paul. Their ropes had done nothing to stabilize the ship, for it had been lost. But Paul’s faith had proven true — not one man was lost. It had wrapped them more securely than any ropes could have done. Committed faith will save you from the storm. Have faith in God.

Key Verse: Acts 26:20 “I…declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance.”

I think most of us have done it. Maybe several times. We sin, are stricken in our conscience, confess, and sin the same sin again. For some it’s a lifelong cycle — sin, confess, sin. And it’s not mechanical, either. When we confess, we really mean it. In fact, we often confess with tears, but seem unable to extricate ourselves from the cycle. So our conscience takes a beating — and so does our spiritual health. How does one cross over from being a victim of one’s selfishness to being a victor over one’s selfishness?

Well, it’s not easy, but there is an answer. It’s called “repentance”. Repentace means turning around and walking in the opposite direction. And that opposite direction points to God.

As Paul speaks to King Agrippa, he makes the point: we “repent and turn to God” (step 1) and “prove repentance by deeds” (step 2). It’s not enough to be sorry, we’ve also got to do something new, because repentance is essentially recreative and restorative.

For example, the only way to effectively deal with the sin of stealing from your neighbour is to confess, repay, and renew your commitment to good neighbourliness. Tell him what you did. Pay him back what you’ve stolen (with interest). Ask him for forgiveness. Renew your pledge (spoken or unspoken) to be a good neighbour. And then, for the rest of your life, don’t ever steal again. Let your track record from that moment on be clean.

And remember, as moving as confession may be, if you just do that and stop, there’ll be no healing. Confession is emotional. Repentence is volitional — it involves your will. Your choices will reflect your repentance. And your repentance will make your life new again.