Long Night's Journey into Day Pt. 2-Lk. 19:37-44

Last week we took a stroll with Jesus down Zacchaeus' street and learned the reason behind Jesus’ long night’s journey into day—Jesus came to seek and to save the lost. This week the scene changes and we are thrust into a very public and populated celebration that, on the surface, looks inspiring, but in reality, betrays the fact that along this long night’s journey into day, so many are still in the darkness.



Recently, the Oscar’s were in the news for reasons that I’m sure no one expected nor would have preferred. After some three hours of awards, performances, jokes, and speeches, everyone sat on the edge of their seats in anticipation for the most coveted honor of the night—best picture. Though I didn’t watch this unfold myself, this award was really the only one I cared about as my favorite movie of the year, La La Land, was predicted to win in a landslide. Warren Beatty and Faye Dunaway came out dressed to the nines, said a few words, introduced the nominees, and then opened the envelope. After a few moments of hesitation, the wait was over, “La La Land” was uttered and the entire theatre erupted in applause. The cast, production staff, and other affiliated with the acclaimed film eagerly walked up to the stage grinning ear to ear and began taking turns thanking the academy. However, little did they know that all of their joy and excitement was for not. In a few short moments, reality trumped the mirage and it was discovered that the wrong envelope had been given to Beatty. La La Land had not won after all, much to their and the Oscar production staff’s embarrassment.

Imagine being the only one or the first one who knew who really won in that moment. Everyone is celebrating and all the while you are uneasy, just waiting for all to be exposed. This must have been what Jesus felt upon his entrance into Jerusalem—the next leg of our long night’s journey into day. In Luke 19:37-44, two responses are given during Jesus’ triumphant entry that betray the reality behind the mirage and the unfortunate truth behind the merriment. Ultimately, we will learn that praise and adoration must not be mistaken for saving faith.

I. RESPONSE #1: THE CROWD'S RESPONSE TO JESUS-19:37-40

As we enter into this story Jesus’ disciples have already made the final preparations for His entrance into the city. This passage describes the ascent to Jerusalem from the town of Bethany. The responses described here took place once the city of Jerusalem was in sight as they descended down from the mount of olives, “…as soon as He was approaching, near the descent of the Mount of Olives,…”(19:37). This small range of mountains stands 2660ft above sea level and lies directly across from the Temple. Luke, in his own style, includes this detail in order to add to the drama that is about to unfold. The more frequent use of geographical notes heightens the drama and suggests that the anticipated key events in Jesus’ life are drawing close just as Jesus drew close to the city.

It is almost as though the pace of the story goes into slow motion so that we don’t miss any details (much like I’m sure it felt for those anticipating the announcement of the winner of best picture)

It is important to realize that the “disciples” mentioned in verse 37 included the “whole crowd” that had followed Jesus for some time now on the pilgrimage to Jerusalem. The two Greek superlatives used to describe the immensity of the group are literally translated “the whole of the multitude of the disciples.”

Think about the red carpet event before the Oscars begin. Not only do you have the celebrities there, but thousands of screaming fans and media reporters are also present to catch a glimpse of who came with who and who is wearing what! All kinds of people comprise these masses, and so it was with Jesus.

This enormous crowd comes complete with loud cheering and joyous praise—something that Luke alone mentions (19:37d). It is clear, as Luke reveals, that their cheers found their source in God’s miraculous works. Jesus’ ministry had been characterized by a continuous demonstration of God’s power: The deaf speak, the blind see, the lame walk, lepers are cleansed, and the gospel is preached! Their praise was in response to these wonders they had beheld in these last three years of ministry. It was obvious that the crowd understood that Jesus was extraordinary.

Luke then gives us the content of the crowd’s response, “Blessed is the King who comes in the name of the Lord; Peace in heaven and glory in the highest!” (19:38). The use of Psalm 118:26 here depicts the king leading pilgrims to the temple and receiving a greeting of welcome from the priests at the temple, probably on the occasion of some major victory. The key difference between these two passages is the addition of “the King.” While Luke has already made mention of Jesus’ Davidic connection in his gospel, here he explicitly calls Jesus “King.” Truly, the implication was that Jesus, the King of the Jews, was coming to reign and for the time being, these Jews believed that.

The phrase, “peace in Heaven and glory in the highest!” acknowledges God’s work in Jesus’ ministry. Jesus’ message is a message of hope for the future and peace between man and God in the present, which, in its entirety brings glory in the highest! As Jesus enters the city He presents Himself as the king who brings the nation the hope of peace for which they had so desperately longed.

While the crowd sang its praise, a few can be seen standing in a shadowy corner in no hurry to jump on this bandwagon. Some of the Pharisees quickly tell Jesus to silence the chorus that is growing louder with every stanza, “teacher, rebuke your disciples” (19:39). This presumptuous command given by the Pharisees suggests that they are offended by this confession the crowd is lifting up. They regarded this praise as inappropriate because they could not swallow the fact that Jesus is the Messiah who has been prophesized. This is why they were quick to call on Jesus Himself to put an end to this hellacious carnival outside Jerusalem’s walls.

Jesus reacts to this desperate command with deep irony. In an ardent refusal to stop this messianic confession of his followers, Jesus claims that if they ceased in their praise, creation itself would cry out in testimony to Him (19:40). Creation itself is aware of Jesus! Inanimate, base, lifeless creation, is in tune with Jesus’ authority and yet the leadership of the nation of Israel was not! In this reply, Jesus ultimately says that which is lifeless knows life when it sees it, even though that which believes it is living does not. (Luke is the only one of the gospels to portray the Pharisee’s rejection as a tragic stinging indictment of their lack of judgment).

A triumphant entry to say the least! Jesus is greeted by those already in Jerusalem with a king’s reception, songs of praise, and all of the honor due His name. Not even the Pharisees can ruin this moment! However, there is something insidious lurking under the surface of this joyful spectacle—something that Jesus can see when He looks out into the crowd. A dark truth that will soon overshadow the gleeful mirage.

II. RESPONSE #2: JESUS’ RESPONSE TO JERUSALEM-19:41-44

Undeterred by the Pharisees, Jesus continues down main Street Jerusalem on the red carpet rolled out for Him. Once again the word, for drawing near appears in order to suggest that Jesus is inching closer to His destination (both physically and ministerially). However, as soon as Jesus sees the city, He does something unexpected—He weeps, “When he approached Jerusalem, He saw the city and wept over it.”(19:41). But why with all the pomp and circumstance would this be his response?

Jesus, like that accounting firm, knows the truth about the people who are cheering, believing that they have arrived.

But what does know that upsets Him?  Jesus mourns because Jerusalem as a whole has missed the nature of the times. Although this day held potential for God’s restoring peace, their failure, the same failure that Jesus had warned them about, cut the celebration short. The note of sadness is introduced by this contrary to fact condition, “if you had known in this day, even you, the things which make for peace! But now they have been hidden from your eyes…”. This reference to peace is a reference to the gospel message, which, much to Jesus’ dismay would be ignored, or refused by the same people waving their branches just days later. The Gospel was hidden from the city’s eyes. Blindness was a result of their failure to know Jesus. Instead of one day enjoying the peace that comes from salvation, they would be destroyed. These are the tears of one who knows that the people have already turned their backs on God’s message. Regardless of appearances, they haven’t won anything, let alone God’s affection.

Jesus continues this inner monologue by saying “For the days will come upon you when your enemies will throw up a barricade against you, and surround you and hem you an every side…”.  Here, like an Old Testament prophet, Jesus suggests that important events are about to take place. This would be the payment for Jerusalem’s rejection. Just as the nation had been taken into exile after God’s judgment in the OT, Jesus predicts judgment for the generation He is staring at along the sidewalks. What was supposed to be a visitation for salvation, would become a visitation of judgment.

To convey this message, Jesus uses war terminology, primarily of a siege, in which barricades are raised and an impenetrable perimeter is established. The historical event foreshadowed here is clearly the attack of Rome that led to the collapse of Jerusalem in A.D. 70.

Jesus follows the three descriptions of verse 43 with two more portrayals of the nation’s demise. First, the nation and its children will die—“ and they will level you to the ground and your children within you.” The image invoked here of “level to the ground” is a scene of corpses filling the streets (19:44a). Secondly, the description of one stone not being on another pictures the city being completely leveled—“ and they will not leave in you one stone upon another…”. The defeat is total. Nothing is left standing. While the stones might have cried out in praise, they are now spoken of being completely obliterated.

This is the antithesis of what God desired for his people, (peace, protection, salvation). But the choice would be theirs and Jesus knew that they would soon chose rejection. 

The reason for this horrific prophecy and ultimate fulfillment in A.D. 70 is that the nation missed the opportunity to respond to the moment of Christ’s visitation for all it meant. Jesus would not prove to be what they wanted Him to be, (a political figure). Although they should have welcomed Jesus as the Savior of their souls, their blindness proved fatal and less than a week later, this same crowd full of praise and love, would be cheering not for salvation, but for the death of the man who triumphantly entered on a donkey days before on the red carpet.

So What?

Having looked at these two responses, it is clear that praising Jesus is not enough for salvation. Acknowledging Christ for His miracles won’t bring peace to your life. Joining the bandwagon of worship will not satisfy God’s wrath. Faith, must be in the person of Christ Himself after having learned exactly who He is! He is God, King, Savior, Deliverer, Messiah, and Lord. And some of you in here today may be living in Palm Sunday, blinded by the lights and the celebrity of this world. Life has dealt you a good hand, things are going well, and praising Jesus fits your personality and schedule, just like it did for these Jews for the time being. But if you really examined your life, you would discover that you do not know Him intimately. Jesus looks into the envelope which is the Lamb’s book of Life and does not see your name printed there. As a result, he weeps because He knows that it is just a matter of time before life changes or some event rocks your world causing you to turn on Him and curse His name! For many, Jesus won’t be what they want Him to be, do what they want Him to do etc. and because of this, they will turn on Him. We are not called to have Palm Sunday faith (fickle faith that does not save). Do not let the spectacle of Palm Sunday fool you. For the most part, those who lined red carpet would also line the path to Calvary.  We are called to resurrection Sunday faith (faith that remains when the miracles cease, when God can’t be heard, and when all hope seems lost). That is the glorious day to follow the long night that we are traversing in this series. However, before we get there, things become even more bleak.  

Long Night's Journey into Day Pt. 1-Luke 19:1-10

Two roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth; 
Then took the other, as just as fair,
And having perhaps the better claim
Because it was grassy and wanted wear,
Though as for that the passing there
Had worn them really about the same,
And both that morning equally lay
In leaves no step had trodden black.
Oh, I kept the first for another day! 
Yet knowing how way leads on to way
I doubted if I should ever come back.
I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I,
I took the one less traveled by,
And that has made all the difference. 

This famous poem by the great Robert Frost makes the case that to experience the best that life has to offer, one must be willingly to courageously traverse previously uncharted territory. This theme is accentuated in life experience and permeates the Scripture in phrases like “narrow is the way to life and few who find it.” Jesus Himself also seems to play upon this theme in the unusual way that He provided salvation. By taking the road less traveled in His own ministry, Jesus set’s Himself apart from every other presumed deity, carved idol, and false god. This new series will journey with Christ in His last days, following His every turn on the road to Calvary, the grave, and beyond, demonstrating that His unusual trek into previously unchartered territory makes all the difference for those who believe in Him.

The first leg of our long night's journey into day involves Jesus’ interaction with a chief tax collector. At the end of His ministry, Jesus, unlike anyone before Him, travels on the much avoided street to Zaccheus’ house in order to demonstrate His purpose for coming to the world in the first place. Join us as we pass three checkpoints on Zaccheus’ street from Luke 19:1-10.

I. CHECKPOINT #1: A SMALL MAN IN A LARGE CROWD-19:1-4

The story of Zaccheus together with the parable of the ten minas bring Jesus’ final journey to Jerusalem to a close in the gospel of Luke. Jesus has been making His way to Jerusalem for some time now for the Passover Festival. As a good Jew, Jesus made His pilgrimage to the holy city to participate in the celebration as he had twice before; however, this time would be His last. The sun is setting on His earthly ministry, rendering His personal ministerial choices highly suspect for large amounts of foreshadowing. Making His way to Jerusalem, Jesus is now passing through Jericho, 13miles to the northeast of His destination.

With the setting established, Luke introduces the readers to a unique character, Zaccheus. He is the first checkpoint on this particular leg of our journey to Calvary and beyond. The text describes this man in two ways, “and there was a man called by the name Zaccheus, he was a chief tax collector and he was rich” (19:2). Luke more than any other gospel  is interested in those who were normally outcasts in Jewish society. This includes gentiles (2:32), moral outcasts (7:36-50), social outcasts (19:1-10), and the economically deprived (14:12-14)(perhaps this is why this account is only given in this gospel). Therefore, this short introduction establishes Zaccheus as the ultimate of Israel’s outcasts as he is not just a hated tax collector (and outcast himself), but a chief tax collector, who made outcast of others by robbing them of their own fortunes.

Both the Romans and Jewish local authorities required taxes of first century Jews. These taxes required the employment of individuals that managed the collectors who retrieved the funds from individual residing in Rome. Jewish tax collectors were viewed as traitors because they took the money from the Jews and handed it over to their perceived oppressors (Rome). Zaccheus was one of these managers, and a fairly significant one at that. His unique title “chief tax collector” suggests that Zaccheus may have been given charge over a greater region than normal or that he was a director over other tax collectors.

This is the first strike against Zaccheus. The second is his financial standing. Zaccheus is “rich.” This is especially damning in the context of the first century as many people were not well off and in desperate need. Many of the rich during this time were perceived as being crooked or deceptive—especially tax collectors (one perceived cause of poverty).

All of these contributing factors would have made Zaccheus one of the most unpopular individuals in his region. The road leading to his home was never frequented by guests, friends, or even family. Aside from messengers and servants, no one turned on Zaccheus’ street!

To complete the image of this unique character, Luke describes his physical stature, “Zaccheus was trying to see who Jesus was, and was unable because of the crowd, for he was small in stature” (19:3). Though a powerful man would have enjoyed a commanding presence before others, to his embarrassment, Zaccheus was a little man in a big crowd.

Jesus had gained a large following up to this point in His ministry. His growing popularity along with the upcoming Passover celebration would have made the crowd that now surrounded Him massive. No doubt, no one would have been sympathetic to his requests to stand in front so that he could catch a glimpse of Jesus. 

Taking matters into his own hands, Zaccheus runs ahead of the crowd and scales a tree to improve his perspective, “so he ran on ahead and climbed up into a sycamore tree in order to see Him, for He was about to pass through that way” (19:4). In so doing, Zaccheus breaks convention and participates in two activities you never would have seen a rich man perform in the first century—running and tree climbing. It is clear that Zaccheus really wants to see this man that has become the talk of Jericho and every other neighboring township and the low-lying branches of this oak-like tree would have provided Zaccheus with the easy access he wanted to catch his glimpse of Jesus. 

Regardless of his motivation at this point, Zaccheus was seeking Jesus and there could be only one result.

II. CHECKPOINT#2: A REQUEST FOR UNUSUAL LODGING-19:5-7

With Zaccheus now precariously perched in the branches of the sycamore, Luke proceeds to take the reader to the next checkpoint. This checkpoint is not so much seen as it is heard. “When Jesus came to the place, he looked up and said to him, ‘Zaccheus, hurry and come down, for today I must stay at your house’” (19:5). Literally, Jesus’ unusual request would have been more forceful, “come down in a hurry!” the implication being, “there is no time to lose.” Truly, the situation as Luke describes it implies, whether Zaccheus realized it or not, that Jesus knew this interaction would have taken place way before Zaccheus decided to make his attempt to see Jesus that morning.  Jesus comes right up to the very tree upon which Zaccheus is perched and calls Him of all people down, requesting him as a host.

When everyone else ignored him, Jesus not only speaks to Zaccheus, He chooses to make the house of this unclean man his rest stop!

Two things happen as a result of Jesus’ unusual request. First, Zaccheus responds with immediate and exact obedience. Even further, he obeys with a grin on his face, “…And he hurried and came down and received Him gladly…” (19:6). This eager and joyful response to the totally unexpected events is understandable when one remembers how much company Zaccheus had been enjoying up to this point,…um…none! No self-respecting Jew would have anything to do with him. None would greet him or extend the basic courtesies, much less offer warmth and friendship. Then along comes the man he hoped to see, declaring in front of everyone that He is going to spend time with him! This grace extended to Zaccheus, undeserved and far beyond anyone’s comprehension, is received with joy and excitement.

The second response to Jesus’ request is from the crowd. The unfolding events surrounding Jesus’ question for unusual lodging sent shockwaves through the masses around Him and caused a negative stirring. “When they saw it, they all began to grumble, saying, ‘He has gone to be the guest of a man who is a sinner’…” (19:7).

Simply speaking to such a hated figure in this region would have been anathema. However, participating in table fellowship with a notorious sinner like Zaccheus would have been beyond belief. Eating and lodging with someone in the ancient world carried great social significance. In fact, for a religious-minded Jew to eat with someone like this chief tax collector would have brought ceremonial defilement as well as social ostracism. But, let’s face it, when has that ever stopped Jesus?

III. CHECKPOINT#3: A GIFT FOR AN UNWORTHY RECIPIENT-19:8-10

Having passed checkpoints 1 and 2, Luke ushers the reader to the final checkpoint in this leg of Jesus’ journey. At this checkpoint, we witness a gift for an unworthy recipient. However, Luke does not disclose at which point the gift is actually bestowed on our small sinner. Instead, we are immediately thrust into the effects of the gift.  Once at Zaccheus house, the chief tax collector states, “Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much…” (19:8). What a transformation from his former practices of corruption, greed, and selfishness! Zaccheus, it would seem, is a changed man as demonstrated by his resolution.

Almsgiving was a sign of piety in ancient Judaism. However, even in charity, rabbis considered it unwise to give away more than twenty percent of one’s goods, lest one become a burden themselves. Here, Zaccheus takes the overwhelming step of giving away half of everything he owns! Also, Zaccheus takes the unprecedented step of promising restitution for his wrongful apprehension of funds fourfold! Normal restitution according to the Old Testament for a wrong committed was to add one-fifth or 20 percent to the value of the goods lost.

What has Zaccheus so charitable all of a sudden? What has he hit his head on to make these promises? What has so affected his life that he would be transformed so radically? The answer is simple, a gift called salvation.

Jesus says “Today salvation has come to this house, because he too, is a son of Abraham” (19:9). Grace has made the difference in Zaccheus’ life, the grace of a Savior who freely gives salvation to those who do not deserve it. Nowhere is this witnessed so acutely than here (at least in Luke). Many commentators consider this passage to be the most epitomizing episode in all of Luke’s writing. The most hated, most crooked, most neglected character in all of Luke’s gospel is given the greatest possible gift. He who was an outcast and a traitor, Jesus Himself says is now a son of Abraham (that is, in the truest spiritual sense).

But why? “For the Son of Man has come to seek and to save that which was lost” (19:10). It is Jesus’ expressed purpose for coming to the world in the first place to seek out the lost and provide them with salvation (undeserved, and unmerited). Where better to demonstrate this purpose on His way to the cross than on Zaccheus’ street in the estate of one of the most infamous sinners described in the New Testament?

So What?

In Luke 19:1-10, Jesus took the road less traveled, Zaccheus’ street, and it made all of the difference for this chief tax collector. The checkpoints along the way, the small man in the large crowd, the request for unusual lodging, and the gift to an undeserving recipient work to demonstrate that Jesus’ purpose for coming to the earth was so that He might seek and save the lost through grace. This radical notion in and of itself is a road less traveled as all other deities and worldly religious fabrications demand works of some kind in exchange for rescuing.

Truly, Zaccheus’ story is emblematic of all who enjoy salvation. We all are wicked sinners in the large crowd of this world that for the most part ignores our needs and gets in the way of the truth of Jesus Christ. Praise be to God that Jesus took the road less traveled for you and for me. The Bible promises that those who seek the Lord, much as Zaccheus did by running ahead and scaling a tree, will find Him and the grace that He wants to bring, regardless of how much sense it makes.

Matthew 7:7-8-“Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you”

Matthew 6:33 – “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.”

However, for those who have already been given so much, what evidence is there for your radical transformation? Hitting your head: A confrontation with God’s overwhelming grace renders someone eternally changed into a new creature. Hitting your heart: A confrontation with God’s overwhelming grace leads to a change of heart toward others. Hitting your walk: A confrontation with God’s overwhelming grace leads to demonstrations of godliness that involve your hands, move your feet, open your wallet, share your belongings, change your perspective, and put words in your mouth that need to be spoken. Quit living alone and let God take up residence in you. 

Two Kinds of People-Romans 2:6-11

Though we are now in March and it is no longer Black History month, I was reminded this past week of a famous quote by Martin Luther that successfully introduces the crux of today’s passage. In his famous speech entitled “I Have a Dream,” Luther dreamed of a country in which his four “little children will one day be judged not by the color of their skin but by the content of their character.” Whether or not this destiny has been fulfilled yet or not is still up for debate in our nation today—a nation that seems eager to distinguish between all kinds of groups and subgroups based on everything from race to gender to sexuality to age to political affiliation to church membership to generation etc. Luther’s idea—the idea in which character matters most—seems far-fetched as we look out at our world. It sure would be nice if there really was no partiality or prejudice.

However, this may not be as far off as one thinks. In fact, there is One who always deals justly and fairly with all men and women—God. The holiness of God as witnessed in his relationship to the world is the subject Romans 2:6-11. Therein, Paul provides three pairs of teachings that tell us much about God and two groups of people. As it pertains to how God relates to the people of the world, there is only one thing that matters and it has nothing to do with what the world seems so preoccupied with.

1) Two Characteristics of God-2:6 & 11

As Paul continues his analysis of the human need for salvation, he introduces a basic principle of 

divine judgment that together with verse 11, fence in the contents of verses 7-20. The principle is this: God is a God “who will render to each person according to His deeds” (2:6). This teaching is consistent with what the Bible says elsewhere.

Psalm 62:12-“And lovingkindness is Yours, O Lord, for You recompense a man according to his work”

Proverbs 24:12-“…will He not render to man according to his work?”

Matthew 16:27 –“For the Son of Man is going to come in the glory of His Father with His angels, and will then repay every man according to his deeds.”

One might ask, “I thought Paul, more than most, emphasized the idea that the sinner is saved by faith?” This is true and Paul will affirm this later (see Rom. 3:18). However, for now Paul is not teaching how we are made right with God, but “how God judges the reality of our faith” (Mounce, Romans, 91). In other words, faith is an amorphous and ethereal quality that, in and of itself, is difficult to pin down. However, the deeds that result from the faithful (or the lack of deeds witnessed in the faithless) betray of the reality and quality of the faith in question. Jesus seems to indicate the same when he taught the following in Matthew 25:31-46.

Matthew 25:31-40-“³¹ “But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. ³² All the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; ³³ and He will put the sheep on His right, and the goats on the left. ³⁴ “Then the King will say to those on His right, ‘Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. ³⁵ For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; ³⁶ naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.’ ³⁷ Then the righteous will answer Him, ‘Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink? ³⁸ And when did we see You a stranger, and invite You in, or naked, and clothe You?³⁹ When did we see You sick, or in prison, and come to You?’ ⁴⁰ The King will answer and say to them, ‘Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.’”

Here, as in Romans 2, the deeds performed betray the faith within. A.M. Hunter writes “a man’s destiny on Judgment Day will depend not on whether he has known God’s will but on whether he has done it” (Hunter, Romans, 36). Those who “do it” (that is God’s will) reveal that they really have faith.

The first thing that the audience learns about God in this passage is that God is a God who judges the deeds of mankind. He is uniquely qualified to do this because He is the standard by which all things, people, and actions are measured.         

Acting as the other bookend of this short passages is another divine quality—impartiality—“for there is no partiality with God” (2:11). This divine quality, along with the one found in verse 6 form an inclusio that holds the remainder of the passage together. In verse 6 we learned that God casts judgment and in verse 11 we learn that He does this without partiality.

In other words, God is not a respecter of ethnicity, race, culture, geographic location, socio-economic status, family heritage, etc. God is interested most in character and how it manifests itself in performance.

This is antithetical to how many people fill quotas and assign worth today. In a world that is partial to this or that group, God shows no impartiality and allows the works of men and women to speak for themselves.

These two divine qualities—that God is a judge and that he judges without partiality—successfully establish the domain in which people are allowed to live and pursue two different destinies. EVERYONE is allowed a choice in the matter and EVERYONE will be judged accordingly—(without partiality).

2) Two Competing Lifestyles-2:7-8

The first dichotomy that exists in this domain involves lifestyle. In the grand scheme of things there are ultimately two ways to live. The first is a life of faithful perseverance in doing good—“to those who by perseverance in doing good seek for glory and honor and immortality, eternal life” (2:7). The verb “seek” is a present participle that describes the type of person who will stop at nothing to find/obtain a desired object of person. It invokes the idea of a consistent quality or lifestyle. 

Therefore, another translation of this might read “those who by perseverance in doing good make it their habit to strive for glory and honor and immortality.” These direct their lives toward those activities that help others (“doing good”), result in divine glory (“glory”), are honorable before God and men (“honor”), and reverberate beyond this life (“immortality”). These are those who endorse the kind of thinking that is portrayed in passages like Philippians 4.

Philippians 4:8-“Finally brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things.”

The people who persevere in dwelling on these things and act accordingly betray faith in God and will receive “eternal life” (2:7). This “eternal life” describes not only the longevity of existence received, but something of its spiritual and existential quality. Those who endorse lifestyle #1 demonstrate that they have faith in Jesus Christ and, as a result, have God as their Father.  

Lifestyle option #2 is quite different—“but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation…” (2:8). Instead of being guided by a desire to seek the good of others, these desire only/ultimately what is good for themselves. Instead of pursuing glory, honor and immortality, these are disobedient and unrighteousness. Such people were described in Romans 1 as suppressors of truth and those who were handed over to their own wicked desires. Others that fit this lifestyle practiced these traits behind the façade of religion—just like those mentioned in Romans 2:1-5. All who endorse this lifestyle betray a lack of faith in Jesus Christ and, as a result, have Satan as their father.

John 8:42-47-“Jesus said to them, ‘If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me. ⁴³ Why do you not understand what I am saying? It is because you cannot hear My word. ⁴⁴ You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies. ⁴⁵ But because I speak the truth, you do not believe Me. ⁴⁶ Which one of you convicts Me of sin? If I speak truth, why do you not believe Me? ⁴⁷ He who is of God hears the words of God; for this reason you do not hear them, because you are not of God.’”

In both John 8 and Romans 2, one’s sonship/daughtership is dependent on what one does with the truth. God’s children embrace the truth; Satan’s children ignore and disobey the truth.

Such a lifestyle does end in any quality of life whatsoever. Instead, according to Romans 2:8, “wrath and indignation” await those who entertain this option.

3) Two Contrasting Destinies-2:9-10

Corresponding to each of these lifestyles are two distinct destinies. First, Paul says that the evil will find tribulation--“there will be tribulation and distress for every soul of man who does evil, of the Jew first and also of the Greek” (2:9). “Does” as it is used in this verse describes a person who habitually seeks to accomplish evil with thoroughness.” This is not someone who periodically gives into temptation. This is someone who consistently does evil—someone “who [is] selfishly ambitious and do[es] not obey the truth, but obey[s] unrighteousness” (2:8). At present, these endorse sin and experience the tribulation and distress that comes with it. Evidence of this can be seen in the prescription drug crisis, rise in divorce rate, alarming credit card debt figures, and new industries that have been invented to relieve stress—yoga, sleeping pills, vacations, mindfulness, etc. Though these and other methods of finding respite from distress might bring temporary relief, ultimately, these are unable to quell the very real tribulation that awaits those who “do evil.”

Notice to that such tribulation, like God’s judgment is not a respecter of persons. Paul continues and says “of the Jew first and also to the Greek” (2:9). In other words, ANYONE who endorses the lifestyle described in verse 8 will receive, both presently and eschatologically, distress and tribulation. Jews receive it “first” in the sense that, having been given the Law of God, they should have known better. Though without the formal Law of God, the Gentiles are still guilty and receive the same as the Jews with the Law.

Unlike those who disobey the truth and, in so doing, know a life of distress and tribulation, Paul finally highlights the destiny of the faithful—“but glory and honor and peace to everyone who does good, to the Jews first and also to the Greek” (2:10). Those who prove themselves to be children of God through their good works will receive glory and honor and peace from the Lord.  Glory ultimately comes at the end when the believer will be made like Christ. Honor is known presently as the believer stands for God in a corrupt world. The promise of peace provides the believer with hope for what is to come and relief from what is faced today. “Those who by perseverance in doing good seek for glory and honor and immortality,” (2:7) will know all of these wonderful blessings.

Such blessings are not exclusive to any nation, people group, or social class. Just like the potential wrath experienced by the evil doer, these blessings are available “to the Jew first and also to the Greek” (2:10). The Jew first because God first revealed himself to the Jewish people, rendering salvation available to them before anyone else. To the Greek because salvation has been made available to everyone in the world following the ministry of Christ.

The whole passage is one cohesive whole that works in a sophisticated way to tell us something about God and two categories of people alive in the world today:

                2:6-God judges all according to deeds

                                2:7-The faithful persevere in doing good

    2:8-The selfish obey unrighteousness

    2:9-The evil will find tribulation

2:10-The faithful will attain honor and peace

2:11-God is impartial

This structure is known as a chiasm. In this particular example of a chiasm, Paul means to accentuate what comes in the middle and what is found at the beginning and the end. First, as it pertains to the context of Romans 2, Paul is hoping that the reader remembers that the selfish and evil (of any kind) will be found guilty and judged if they remain without Christ. This continues the theme that is introduced in 1:18--all are guilty and in need of the salvation that only Jesus can provide. Second, Paul is hoping to teach the church that God has the same scale for all people—He judges deeds and, by proxy, the heart of a person. Those who do good prove to be men and women of faith and have God as their father. Those who do evil prove to be men and women of unrighteousness and have Satan as their father.

So What?

The one thing that matters to an impartial judging God is faith. Those who have it do good deeds and persevere toward honor and glory. Those who do not have it obey unrighteousness and will ultimately find distress and tribulation. God does not care where you are from, how much you have to offer by way of money or talent, who your family is, your ethnicity, etc. He cares about your character and my character and whether or not it is a character of faith in Jesus Christ.

Concerned that such a character is not found in you? Look at your deeds. Is your life a life lived in perseverance, for God’s glory, honorable, and focused on what is eternal? Or, is it a life that is characterized by selfish ambition, unrighteousness, distress, and deserved tribulation?

The Condemnation of those who Condemn-Romans 2:1-5

So far in our study of Romans we have been introduced to the theme of the letter—that God’s power is realized in the gospel of Jesus Christ. Not only that, but we have begun to examine what the gospel looks like. A couple of weeks ago, we recognized, via Romans 1, that an individual cannot be saved until he/she recognizes his/her need for salvation. This is why Paul goes to great lengths to describe how the pagans of this world are guilty before God and in very real need of the salvation that only Jesus Christ can provide.

So far, so good right? People who live like the world because they reject the revelation of God are going to hell. This is something that many “God-fearing” churchgoers will readily say “amen” to. In fact, I received several compliments after last Sunday’s sermon. Some even thanked me for speaking frankly about what the Bible says concerning more obvious sins. However, Paul doesn’t stop with the pagan. In chapter 2, he moves on to identify the guilt of the religious before God—specifically, the religious Jew.

The religious Jew of Paul’s day might be compared to the legalistic Christian today—those who were raised in the church and taught not to drink, smoke, play cards, or run with girls who do. These are those who congregate in their holy huddles only the bicker and complain about the very world they are called to engage, clinging to tradition more than they do the cross of Jesus Christ. These have a pretty face, but, as Jesus describes are dead on the inside—“whitewashed tombs.” When I consider the archetypal legalist, I think of John Lithgow’s character as the fundamentalist Baptist preacher in the original Footloose. He believed that as long as he could keep his daughter and the community from dancing and listening to secular music, he had succeeded as a father and pastor.  This is the type of person that Paul addresses in chapter 2 of Romans as he continues to identify the need of gospel in the world. Three comments that Paul makes in Romans 2:1-5 indicate that it is not just the obviously “lost” who need a savior. The resoundingly religious do as well.

1) Statement of Culpability-2:1-2

Chapter 2 begins with clear transitional marker—“therefore”—“Therefore, you have no excuse, every one of you who passes judgment” (2:1a).  Such a transition demonstrates that Paul is now moving from explaining the guilt of the pagan population to another group entirely. Having condemned the Gentiles from suppressing the truth and falling victim to all kinds of evil after being handed over to their sinful ways, Paul now intends to castigate Jews for their own brand of failure.

However, the “you” here is singular. So just whom is Paul addressing? The answer is found in verse 17. There it is clear that Paul means to address the Jews in this chapter. So then, why does he single out one Jew for the purposes of this discussion? The answer lies in a particular literary device known as a diatribe that was commonly employed in Paul’s day. A diatribe establishes a singular hypothetical individual that engages or is addressed by an author for the benefit of those reading the exchange. Once established, the readers are allowed to “listen in” to the discussion taking place and learn from what is communicated therein. Here, Paul creates a hypothetical Jewish individual that he can engage in an effort to teach a lesson to the Roman church about the religiously minded (particularly, religious Jews).

Paul says that such a Jew (one “who passes judgment”) is without excuse. Here, it is important to delineate exactly what is meant by passing judgment. There are at least two different connotations associated with judgment that are found in the New Testament. These two connotations might be illustrated in the following two verses.

Matthew 7:1-5-“’Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? Or how can you say to your brother, “Let me take the speck out of your eye,” when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye.’”

John 7:24-“Do not judge according to appearance, but judge with righteous judgment.”

In the first passage (Matt. 7), it appears that to “judge” involves “condemnation.” Such a view is supported by the idea that people need to take care of their own faults before seeking to condemn others around them for their issues. Inasmuch as God alone is perfect, he is the only one that does not have to check himself before condemning those around him for wrongdoing.

However, in the second passage (John 7:24), disciples are called to “judge with righteous judgment.” Here, the term means to discern between what is good and evil. Such discernment is not based, as the verse suggests, on mere appearance, but the character of a thing, act, or person. Therefore, at least two ideas can be represented in the verb for judge (krinw)—condemn and discern.

Of these two choices, the former (a condemning kind of judgment) appears to be what Paul is taking to task. This is supported by what he will eventually say in the remainder of the verse (see katakrinw in 2:1b) and is in sympathetic to the character of the religious of his day. Many who would consider themselves “religious” were quick to judge/condemn those around them—especially the pagan population of Rome. Paul is calling out these in verse 1. These are without excuse.

Without excuse for what? For being just as guilty as the very people they seek to condemn. Why?—“for in that which you judge another, you condemn (katakrinw) yourself; for you who judge practice the same things” (2:1b). In chapter 1 (especially verse 20) the reader learned that Gentiles who rejected and suppressed the revelation of God were without excuse and guilty. Here, one learns that the religious (particularly religious Jews) who condemned those around them are also without excuse (2:1). Those who judge are guilty of practicing the same things—more literally rendered “habitually practicing”—that they condemn in others.    

It is both anecdotally true and psychologically verified that people tend to criticize those negative traits of which they themselves are guilty. Psychologists call this projection. “Nothing blinds a person more than the certainty that only others are guilty of moral faults” (Mounce, 88). Martin Luther even noted “the unrighteous look for good in themselves and for evil in others” (Romans, 36).

However, are the religious condemners really guilty of the very same things the pagans are? Perhaps not on the surface, but certainly in principle this is true. Though a religious bigot may not endorse homosexuality, these understand what it is like to yearn for/desire that which is forbidden. Though one might not murder someone, all know what it is like to harbor anger against a neighbor (See Sermon on the Mount). Etc. Etc. Etc. Truly, in every way a pagan is drawn to sin, so is the one who is righteous in his/her own eyes. After all, every act of willful sin is rooted in idolatry and pride—“I know better,” or “this means more to me than God does” in any given moment. Therefore, when the nature of sin is exposed, both the pagan and religious are guilty.

This is why Paul is able to say in verse 2 “and we know that the judgment of God rightly falls upon those who practice such things” (2:2). Here, those who are quick to condemn become the condemned before God.

One example of this is found in 2 Sam. 12:1-4. After committing adultery with Bathsheba and covering up his failure by seeing to it that her husband Uriah was killed in the line of duty, David is approached by the prophet Nathan. The story reads as follows:

2 Sam. 12:1-14-“Then the Lord sent Nathan to David. And he came to him and said, ‘There were two men in one city, the one rich and the other poor. The rich man had a great many flocks and herds. But the poor man had nothing except one little ewe lamb which he bought and nourished; and it grew up together with him and his children. It would eat of his bread and drink of his cup and lie in his bosom, and was like a daughter to him. Now a traveler came to the rich man, And he was unwilling to take from his own flock or his own herd, to prepare for the wayfarer who had come to him; rather he took the poor man’s ewe lamb and prepared it for the man who had come to him.’  Then David’s anger burned greatly against the man, and he said to Nathan, ‘As the Lord lives, surely the man who has done this deserves to die. He must make restitution for the lamb fourfold, because he did this thing and had no compassion.’ Nathan then said to David, ‘You are the man!’”

In the same way David was guilty—so too are the purely religious who seek to condemn those around them.

2) Questions for Consideration-2:3-4

As Paul drives this point home, he asks his hypothetical sparring partner a couple of rhetorical questions worthy of consideration. The first of these is found in verse 3—“But do you suppose this, O man, when you pass judgment on those who practice such things and do the same yourself, that you will escape the judgment of God?” (2:3). The clear answer to this is “no!” It does not matter who one is before God, those who sin are deserving of judgment.

However, I’m sure there were those who were tempted to say “yes” to this question, believing that they, in spite of their own sin, are somehow not at risk of divine judgment. Perhaps these thought that their ethnicity (being Jewish), or outward appearance before men kept them from incurring God’s wrath. Paul says that this could not be further from the truth.

Unfortunately, many believe that they are somehow exempt from God’s judgment today on the same grounds. “My parents went to church,” “I give such and such to this or that,” “Everyone around me thinks I’m doing all right.” Those with enough spiritual knowledge to render themselves dangerous have always pretended that they are not the one with the problem. In fact, this is addressed in Paul’s next question.

“Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance?...” (2:4). “With this question, Paul gets to the heart of the issue. Because of their covenant relationship with God, Jews frequently fell into the habit of thinking that they were immune from the judgment of God” (Moo, Zondervan Illustrated, 15). Unfortunately, Paul’s hypothetical conversation partner, many religious Jews of his day, and the spiritually-minded/religious of our own world are prone to misinterpret the common grace and delay of wrath that God extends to everyone. These believe that if things are going well, that must mean they themselves are doing morally well also. However, with this haunting question, Paul calls this view out as utter rubbish. These would do well not to interpret God's grace in their lives as license. Instead, God’s kindness ought to lead one to repentance, not licentiousness. After all, God “causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt. 5:45).

When people recognize all that God has allowed to transpire in their lives, “the sun and the rain” if you will, then they should respond by turning from their wicked ways, accepting what he has revealed, and glorifying him in all that they do. Unfortunately, this does not always happen, especially for the religious who believe that they have it all going on already!

This is why Paul is forced to explain their guilt in verse 5.

3) Explanation of Guilt-2:5

Instead of being gently persuaded by God’s kindness to recognize their sin and accept God’s gift of salvation, these are “stubborn and unrepentant” (2:5a). What the reader has come to expect of the pagan is true of the religious—a heart hardened against God! In chapter 1, this hardened heart came by way of suppressing the truth and being handed over to sinfulness (after these were given exactly what was asked for along with all of its implications). In chapter 2, the hardened heart of the religious in general and the religious Jew in particular came by way of misunderstanding the purpose of God’s grace, and persistent condemnation of others.

 “This truth has serious implications. The person who knows but resists truth does not go away from the encounter morally neutral. Truth resisted hardens the heart. It makes it all the more difficult to recognize truth the next time around. Life is not a game without consequences. By our response to God’s revelation we are determining our own destiny.” (Mounce, 90).

As a result, these “are storing up wrath for [themselves] in the day of wrath and revelation of the righteous judgment of God” (2:5b). Though the Lord tarries in executing his judgment against the guilty, one day such judgment will came. Ironically, the delay of divine retribution gives the religious individual (that is one who is purely religious and devoid of any relationship with God), more time to accumulate more wrath. Though many might think their “goodness” and “many works” will impress God, those who misunderstand God’s grace and are quick to condemn—proving that they are unrighteous—will themselves receive condemnation at the appointed time (see Psalm 110 and Revelation).

So What?

As Paul continues his letter, he is hoping that all recognize their need for what only Jesus Christ can give. In chapter 1, he explains the guilt and need of the pagan. In chapter 2, he explains the guilt and need of the religious. This latter group is just as “lost” as the very people these tend to condemn. In their condemnation of others, they condemn themselves. While they have been shown great grace, they are not humbled toward repentance. Instead, these believe they have some kind of claim on righteousness. Do not be fooled, God grace is intended to lead the sinner to repentance, not self-righteousness.

Paul presents these comments in Romans 2:1-5 so that those attending the church understand that religiosity and legalism is not enough. In fact, those who are merely religious are just as far gone as the pagans. How might we tell if Paul is describing us in this passage? Ask yourself, am I quick to condemn others in an effort to make myself look/feel better? Am I quietly entertaining and endorsing what others do out in the open? Do I believe that I’m free to do as I please? If your answer is “yes,” consider the very real possibility that you might need to trade your religion for a real relationship with Jesus Christ.

May it not be said of any of us—that we were merely religious, devoid of any real relationship with Lord.  

You Don't Always Want what you Want-Rom. 1:24-32

When it comes time for disciplining children there are all kinds of tactics that parents choose. Spankings, timeouts, groundings, withholding privileges, etc. All of these exist in an effort to change bad behaviors and point the way toward obedience. This is done out of love and for the best interests of the son or daughter. However, there is another option that is fairly radical that might be likened to a last resort—give the child exactly what they want. Rather than adopt the lyrics of the famous rock anthem “you can’t always get what you want,” some decide to go ahead and grant  what is being requested in a last-stitch effort to teach a hard lesson. This is not done  to appease the child. It is done to show him/her the natural consequences of whatever it is that they are asking. They want nothing but candy, give them nothing but candy, and let them experience the stomach ache that follows. They want to stay up all night, see how much they like it the next day when they are struggling to stay awake. They want to spend their money on silly things, let them see what it's like when they can’t afford something they really want or need, but didn’t have the patience to wait for. Ultimately, this is one poignant way to demonstrate once and for all that what they want is not always best.

God does the same thing with the stubborn sinner. In light of the sinner’s customary rejection of God, Romans 1:24-32 reveals that God endorses this harsh form of punishment and wrath—He gives the sinner exactly what they want and all of the implications that come with it. Unfortunately, many, even in spite of this tactic, remain hardened against God. However, those who learn the hard way that what God offers is best will receive grace and salvation through faith in Jesus Christ

1) Their Bodies are Dishonored-1:24-25

One result of a life lived in opposition to God is a dishonored body—“Therefore, God gave them over in the lusts of their hearts to impurity, so that their bodies would be dishonored among them,…”(1:24). What does it mean for God to “give them over” to these things? A note in the NIVSB says “God allowed sin to run its course as an act of judgment.” This helps inform what Paul meant earlier when he said “the wrath of God is being revealed” (1:18). Here, the wrath is made manifest in people receiving the just fruits of their rebellion. In other words, God allows these to receive exactly what they are looking for and, as a result, they are carried to the natural consequences associated.

One commentator puts it this way: God “ceased to hold the boat as it was dragged by the current of the river” (Godet, Commentary on St. Paul’s Epistle to the Romans, 1:177). In the river of iniquity, people are naturally drawn downstream. Instead of asking for help out of the river and grabbing hold of the lifeline that is Christ, those described in Romans 1:18-23 are actively paddling downstream yelling, “let me go, I want to go downstream!” At a certain point, the anchor of God’s common grace is detached from their life’s vessel, and people are allowed to gleefully canoe away from the shore, completely unaware that around the corner is a waterfall leading to certain death. 

As verse 24 admits, one of the things that these run into as a result of “the lusts of their hearts“ (at the base of the waterfall) is “impurity, so that their bodies would be dishonored among them” (1:24).  Notice, it is their own desire that is bringing this all about. The verb “desire” (epiqumia) describes a yearning that, if its object is good, is well placed (see Phil. 1:23; 1 Thess. 2:17). However, if the object is ungodly, it is a burning lust that leads to all kinds of wickedness. This appears to be the case here. Taken in this way, sinful desire is a pathogen that afflicts the body, the symptoms of which include a predisposition to all kinds of unrighteousness.

Here, this results in the body being dishonored. To be sure, what will soon be described in 1:26-27 is capable of throwing one’s physical body into very real jeopardy. However, on an even more profound level, sinful desires land the body (spiritually, emotionally, physically, relationally, etc.) in a desperate situation. What God intended people to use for good—their bodies—is dishonored by sin and used a vehicle of iniquity. The word used (“atimazw”) means to lower the status of something or disrespect. Part of the reason God hands people over to their sins is to cause them to see how these inferior authorities ultimately bring them down.

Ultimately, this takes place because “they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever, Amen” (1:25). In other words, idolatry is to blame for this program of sin. Truly, ever act of willful sin is in some ways idolatrous for, in the moments that these trespasses are committed, God and his corresponding will/design is replaced with something else –one’s personal preferences, a high of some kind, another proposed deity, or an another guiding principle. In the moment of willful sin, something/someone else is feared more than the one true God and whatever that is becomes in a functional sense, the god of that moment. Anyone who replaces God with these inferior things worships the creature rather than the Creator and exchanges the truth for a lie.

The first result of the sinner getting what he or she wants is a dishonored body. However, this is not the only thing that suffers as a direct result of the unrepentant sinner getting exactly what he/she asks for.

2) Their Passions are Perverted-1:26-27

Paul continues and says “for this reason God gave them over to degrading passions” (1:26a). The repetition of “gave them over” reiterates the idea that God withdraws from the sinner who willfully continues in wickedness. In these cases, “The penalty of sin is sin itself with all its inevitable consequences” (Mounce, 82). Not only do these consequences result in a dishonored body, but it perverts people’s passions.

One manifestation of this perversion—perhaps the most acute expression of it—is illustrated in verses 26b-27—“for their women exchanged the natural function for that which is unnatural, and in the same way also the men abandoned the natural function of the woman and burned in their desire toward one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error,…” (1:26b-27). According to many commentators, this passages contains the clearest teaching on homosexuality found in the New Testament. Here, Paul describes the practice as “shameful,” “unnatural,” “indecent,” and as a “perversion.”

This clear biblical teaching on homosexuality has become more and more marginalized in our brave new world today. In fact, multiple surveys and polls suggest that accepting homosexuality and homosexual marriage is considered normal, appropriate, and on par with accepting hetero-sexual relationships. Homosexuality has become mainstream according to majority opinion. This has rendered many in the church unwilling to address this issue or fearful of advocating for biblical teachings on the subject.

Paul experienced the same pressure in his day. The Greco-Roman society of Paul’s day not only tolerated homosexuality, some even argued that it was superior to heterosexuality. In fact, Barclay notes that “fourteen out of the first fifteen Roman Emperors were homosexuals.” Imagine how mainstream, commonplace, sought after, and revered this lifestyle must have been. Imagine how unpopular Paul’s teaching on this subject must have been for the popular culture.

However, Paul’s teaching was in keeping with what the Scriptures have always said on the subject. Leviticus 18:22 prohibits homosexuality and calls it detestable. In fact, one commentator says that “no feature of pagan society filled the Jew with greater loathing than the toleration, or rather admiration, of homosexual practices” (Barrett, Romans, 39).

Such a lifestyle is one abhorrent consequence of people being given license to run with their perverted passions all the way to their natural end. However, homosexuality as it is a perversion of God’s intended relationship between man and woman and as it promotes a gross misrepresentation of Christ and His church, carries its own destructive penalties. This is what Paul means when he says “receiving in their own persons the due penalty of their error” (1:27).

When God lets stubborn sinners loose—giving them exactly what they want—their bodies are dishonored and their passions are perverted. Respectively, those who endorse a life of sin are made lower than God intended and in very real danger of allowing their passions to drive them in all kinds of nefarious directions.

3) Their Minds are Misguided-1:28-32

When sinners are let loose and given the freedom to do, be, explore whatever they please, their bodies are dishonored, their passions are perverted, and finally, their minds are misguided. This happens as a direct result of people not seeing fit to acknowledge God any longer—“And just as they did not see fit to acknowledge God any longer, God gave them over to a depraved mind, to do those things which are not proper” (1:28). Again “gave them over” is repeated to accentuate the fact that God is not beyond allowing people to experiences the consequences of their own actions. In this particular instance, when God and his truth is rejected, it leaves the individual’s ability to think clearly about moral issues totally undermined (Mounce, 84).

On example of this disjunction between God and knowledge is witnessed in today’s academic climate. Secular education, bereft of any theological core, has contributed to the cultural regression, skepticism, and pervasive relativism of our society. Because any mention of God and His Word has been divorced from science, literature, math, etc. youth are being taught incomplete systems. Though secular education provides students with abilities to observe and superficial deal with facts, it is incapable of explaining what these ultimately mean, what they add up to, and/or why they are there in the first place.

This is just one modern manifestation of the phenomenon described in 1:28—“ God gave them over to a depraved mind, to do those things which are not proper,…”. It is almost as though God says, “ok, you don’t want to give me any credit for anything or acknowledge/praise my Name? Lets see how much sense you can make of this world without me!”

Unfortunately, not much sense will/can be made in this world without God. This is what Paul observed in his brave new world and it is what we observe all around us today! Listen to the compendium of social/relational/political/economic ills that Paul provides in verses 29-31 and tell me this is not the kind of world we are living in today: “being filled with all unrighteousness, wickedness, greed, evil; full of envy, murder, strife, deceit, malice; that are gossips, slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, without understanding, untrustworthy, unloving, unmerciful” (1:29-31). Don’t believe we live in an unrighteous, wicked, or evil world? Have you watched the news lately? Don’t believe we are in a greedy world that is full of envy? Take a look at the pervasive commercialism and materialism that runs the lives of so many who are just trying to keep up with the Jones’ next door? Don’t believe that murder, strife, deceit, malice are a big deal? 1000s are murdered in our urban areas every year, fake news runs rampant, protestors and agitators are stopping at nothing to incite violence everywhere we look. Don’t believe that people endorse gossip? You can’t miss it as you check out of the grocery store on the front pages of magazines and journals—gossip is for sale and it runs a multi-billion dollar printing industry! Don’t believe that people hate God or are insolent? Then why is “new atheism” on the rise and Christianity becoming more marginalized? Don’t think people are all that boastful or arrogant? Then why do so many post every minor detail of their lives on Facebook or speak as experts on twitter, foolishly equating “followers” and “likes” with prestige and self-worth? Don’t believe that some are inventors of evil? Then why are abortion techniques becoming more barbaric and weapons of mass destruction becoming more “dirty”? Don’t believe that children are disobedient to their parents? “Catch me outside, how ‘bout that!” Don’t think that the majority of people are without understanding, untrustworthy, unloving, and unmerciful? Then why are more confused now than ever before about their gender? Why are more skeptical of the government than ever before? Why are so many depressed and feel unloved/unwanted? Why can’t people with differences of opinion have an honest conversation anymore without it ending in a broken relationship?

My friends we are living in the same world that Paul lived in—a world in which the majority of people have been handed over to a depraved mind because they would not honor God.

In fact, it gets even worse—“although they know the ordinance of God, that those who practice such things are worthy of death, they not only do the same, but also give hearty approval to those who practice them” (1:32). In other words, people in Paul’s day knew things were wrong, joined the behavior anyway, and gave hearty approval to those who practice such behavior. This seems no different than people taking up popular offensive memes on facebook and sharing them with their friends! People today and in Paul’s day, as a result of being handed over to their depraved mind by God, don’t just tolerate sin, they endorse it and celebrate it!

So What?

When God hands stubborn sinners over to their iniquity there are several potentialities that may result: the human body can be dishonored, passions can be horribly perverted, and minds are misguided in a myriad of ways. When God pulls up the anchor holding these back from sheer destruction, unfortunately many gleefully paddle away to their own demise at the base of the waterfall of judgment that awaits them (unbeknownst to them). However, those who recognize the error of their ways step off their vessel of unrighteousness and onto the shore of God’s grace by accepting forgiveness for wrongdoing and endorsing a new way of life that promises a glorified body, satisfied passions, and a transformed mind.

Are you still on the boat today? Has God pulled up your anchor? There is a waterfall around the corner that the current can’t resist.

You can’t always get what you want, and maybe that is a good thing. What really matters is that we have what we need—Jesus Christ!