Like most earthly rulers who don’t realize that their authority is delegated to them by God, governor Felix was a combination of good and evil. He was good enough to grant Paul a fair trial by gathering all the pertinent witnesses, and he was good enough to listen to Paul’s views about God, but he also unjustly exploited his authority, hoping for a bribe, and showing partiality to the Jews who so hated Paul. Perhaps this is why we read at the end of today’s reading that Felix was succeeded by Porcius Festus (24:27). That is, perhaps God humbled Felix and exalted Porcius.

Knowing a little background about Felix reveals the extent of the flattery of the Sanhedrin’s attorney, Tertullus, as he began his very exaggerated accusations against Paul. History informs us that Felix had a reputation for cruelty and immorality. His rule was marked by internal feuds and disturbances, and he dealt with them severely. He was eventually accused in Rome of using a dispute between the Jews and Syrians of Caesarea as a pretext to slay and plunder them. That resulted in his losing his governorship. Incidentally, Felix’s second of three wives, Drusilla (whom we read about in 24:24), whom he had persuaded to divorce her first husband in order to marry him, suffered a terrifying death about 24 years after she heard the gospel from Paul’s lips, at about age 46, when Mount Vesuvius erupted in Italy. Ten to twenty-five thousand people perished with her that day, August 24, A.D. 79.

Knowing his own innocence, Paul wasted very little time defending himself before Felix, and seized the opportunity to preach the gospel. I’m sure you noticed that his message was laced with convicting themes. He spoke of his certainty of the future resurrection of the righteous and the wicked, implying the fact that all will one day stand before God to reap what they have sown. It was for this reason, Paul said, that he always did his best to maintain a “blameless conscience both before God and before men” (24:16).

In subsequent private conversations with Felix and Drusilla, Paul spoke about “faith in Christ Jesus” as well as “righteousness, self-control and the judgment to come” (24:24-25). That is an interesting list, since Jesus promised that the Holy Spirit would “convict the world concerning sin and righteousness and judgment” (John 16:8). Paul’s message doesn’t sound very much like the modern message that “God loves you and has a wonderful plan for your life.” Rather, Paul focused on biblical truth that motivated Felix to examine his life and think about eternity. And it worked to some degree, as we read that “Felix became frightened” (24:25). Yet he didn’t repent, and Luke mentions that he continued to be motivated by his love of money (24:26).

I can’t help but mention that this example of Paul’s method of sharing the gospel debunks the modern idea that it is inappropriate to motivate people by fear to turn to God, and that is better that we win them by speaking of God’s love. “The fear of the Lord is the beginning of wisdom” (Prov. 9:10), and there is not a single instance recorded in the book of Acts of anyone mentioning the love of God while preaching the gospel.

Paul remained in Caesarea for two years due to Felix’s whims, but we read that he was granted “some freedom,” and that Felix did not prevent “any of his friends from ministering to him” (24:23). As I previously mentioned, Herod’s Praetorium, where Paul stayed, was a palace complex directly on the Mediterranean coast, the ruins of which I have had the privilege of visiting on several occasions. It is a lovely setting, but I suspect that Paul would have preferred to have the freedom to travel and preach. Yet he kept on rejoicing. It was either during this time or later during his imprisonment in Rome when he would write a letter in which he used the word rejoice eight times. Here is a well-known sample: “Rejoice in the Lord always; again I will say, rejoice!” (Phil. 4:4)—a good motto for anyone who is tempted to be discouraged or downcast!

Paul’s opening line before the Sanhedrin certainly didn’t win him any favor. It was interpreted by the high priest, Ananias, as prideful, while I suspect that Paul was simply expressing the sincerity of his faith, before and after he believed in Jesus. He wasn’t claiming to be perfect or to have always obeyed his conscience, but that he had tried to be sensitive to his God-given conscience all his life. And might the consciences of the Sanhedrin have been pricked by what he said?

Paul’s pointed response to the high priest’s order that he be struck on the mouth similarly did not win him any favor. But it was so pointed that I suspect that it was inspired, not by his anger, but by the Holy Spirit (compare Paul’s Spirit-inspired words in 13:10 for example). Remember that Jesus told his disciples not to worry about or plan what they should say when put on trial, because the Spirit would give them wise utterance at such times (Matt. 10:19-20). Thus, I believe that Paul’s words were prophetic. Interestingly, about eight years later, the “whitewashed wall” was assassinated by Jewish revolutionaries. Ananias the high priest was demoted.

But did Paul, as he claimed, actually not realize that it was the high priest whom he had reviled? I don’t know. I suspect, however, that his apology was a subtle way of saying, “Surely no true high priest of God would act like Ananias.” It was an apology with a barb.

Paul’s fourth statement before the Sanhedrin, “I am a Pharisee, a son of Pharisees; I am on trial for the hope and resurrection of the dead!” was another statement that carried a secondary subtle message. Paul used a figure of speech known as a “double entendre,” a phrase that is intended to be understood in either of two ways. The first meaning is generally straightforward, while the second meaning is more subtle and is the truer meaning. For example, when the cannibal says to the missionary, “I’d like to have you for dinner tonight,” that is a double entendre.

The real issue of Paul’s trial was Christ’s resurrection, and that was the more subtle meaning of his claim to be on trial “for the hope and resurrection of the dead.” The Sanhedrin, however, missed that meaning, and just as Paul knew they would, interpreted his words as being his stance on a controversial doctrinal issue that divided them. Pandemonium was the result, and it seems as if that was Paul’s Spirit-inspired intention, as he knew a fair trial was an impossibility. The entire episode was somewhat comical, yet the blindness of the Sanhedrin was tragic.

In light of the circumstances that were mounting against him, certainly Paul would have been tempted to think that he might soon forfeit his life. It was a time that he needed out-of-the-ordinary assurance, and the Lord granted it by personally appearing to him and assuring him he would be going to Rome (23:11). From that point on, Paul had no reason to fear, even as he learned of the plot of forty Jews to ambush and murder him.

Once again, Paul’s life was providentially spared by Gentiles, in this case 200 of them carrying spears! An escort of honor indeed.

And there was more honor to come from the Gentiles. Upon his arrival in Caesarea, Roman governor Felix ordered that Paul be kept in Herod’s Praetorium, an elaborate castle complex right on the Mediterranean Sea. A lovely spot! Paul would reside there for two years with considerable liberty, letting his light shine and quite possibly writing at least one letter that we have yet to read, his epistle to the Philippians. In that letter Paul wrote:

Now I want you to know, brethren, that my circumstances have turned out for the greater progress of the gospel, so that my imprisonment in the cause of Christ has become well known throughout the whole praetorian guard and to everyone else, and that most of the brethren, trusting in the Lord because of my imprisonment, have far more courage to speak the word of God without fear. (Phil. 1:12-14, emphasis added).

This is why I love reading the New Testament chronologically!

It seems quite amazing that the violent mob, who had just attempted to brutally murder Paul, were willing to listen to him speak as he stood, bound with two chains, on the stairs to the Roman barracks. With a wave of his hand “there was a great hush” (21:40), and when they heard him speaking in Hebrew, “they became even more quiet” (22:2). Temporary sanity had been restored to the mindless mob. Obviously interested, they listened.

Even though Paul had just been unmercifully beaten at their hands, he addressed them graciously as “brethren and fathers” (22:1) and then complimented them for their zeal for God (22:3)—a lesson in diplomacy!

The mob was temporarily held by the amazing story of his conversion. Before them was a very educated Jew, a former Pharisee, who had been commissioned by the high priest and Sanhedrin to persecute Christians. His zeal was legendary, and Christians forfeited their lives because of it. But now he was promoting the very thing he formerly persecuted. It was because of his dramatic encounter with Jesus, who appeared in such brightness that he was blinded by the experience. Paul may have thought he was “in the light” before that divine encounter. But his “light” was darkness in comparison to the light of Christ. Such was the case for all of us who know Him now.

The divine origin of Paul’s encounter was further validated when Ananias, a devout and well-respected man in Damascus, was used to restore his sight supernaturally. Ananias also prophesied to him that he would be a witness for God “to all men” of what he had seen and heard (22:15). As Paul related Ananias’ words, I suspect he was measuring the crowd’s response, especially when they heard his commission to be a witness “to all men.” Had they caught that “all men” included Gentiles?

Notice also Paul’s mention of Ananias’ instructions for him to be baptized to “wash away his sins” (22:16). A zealous Pharisee needed to have his sins washed! Surely this was a subtle message to the self-righteous mob of their true spiritual state.

Finally, Paul related his third supernatural experience, when the Lord appeared to him while he was praying in the temple. Jesus specifically told him that the Jerusalem Jews would not accept his testimony. Obviously, their rejection was not what God intended. But their rejection explained why the Lord then commissioned Paul to go to the Gentiles. Tragically, that is when the mob refused to listen any further to his testimony. Blinded by religious pride and self-righteousness, the thought of God reaching out to Gentiles repulsed them. They did not realize that they were just as filthy as the Gentiles whom they despised, and were just as needy for a Savior. The riot began again, and Paul was brought safely into the Roman barracks. How ironic it was that his life was saved by Gentiles.

Paul was no stranger to scourging, having previously received thirty-nine lashes on five separate occasions at the hands of the Jews (2 Cor. 11:24). This time, however, his Roman citizenship saved him from the whip. Citizens had rights, and Paul took advantage of the law of Rome. God is not calling us to suffer injustice if it can be avoided.

Paul was no stranger to prison either, and he knew full well that the Lord could easily release him—if it was His will—just as He had done in Philippi (16:25-26). This time, it was God’s will that Paul remain in Jerusalem for a while in order that some people in high places might have a chance to hear the gospel.

As he journeyed towards Jerusalem, Paul and his companions landed in the Mediterranean port city of Tyre. There the disciples “kept telling Paul through the Spirit not to set foot in Jerusalem” (21:4). So why did he continue his journey to Jerusalem?

Paul’s third missionary journey

You may recall that, many months before, Paul had “purposed in the spirit” (19:21) to journey to Jerusalem, and he also knew then that he would ultimately see Rome. Moreover, as he made his way toward Jerusalem, Paul testified before the Ephesian elders that he was “bound in spirit” (20:22), even knowing that “bonds and afflictions” awaited him (20:23).

In light of these and other verses, we can only conclude that the Spirit was leading Paul to Jerusalem. The Spirit had also revealed to the disciples in Tyre that trouble awaited Paul there, and because of that, they urged him not to go. But that was their own desire, not God’s.

Along these lines, notice also that the Holy Spirit, through the prophet Agabus, only told Paul what would happen to him in Jerusalem, but did not tell him not to go there. He was indeed following the plan of God, even though it would result in his imprisonment. Still, everyone who heard Agabus’ prophecy begged Paul not to go to Jerusalem. They, just like the disciples in Tyre, were motivated by their concern for Paul’s welfare.

James and the Jerusalem elders were overjoyed to hear Paul’s testimony of how God had used him to establish the kingdom among the Gentiles, but they had a problem. Many Jews who had believed in Jesus were zealous to keep the Mosaic Law, and Paul’s reputation had preceded him to Jerusalem. Everyone knew his stand on the Law of Moses. Hoping to quell any trouble, they encouraged Paul to “become all things to all men” and make himself appear to be a good Law-keeping Jew. He submitted to their plan, and although it may have helped to calm the minds of Jewish believers who were still zealous for the Mosaic Law, it obviously proved ineffective in calming unbelieving Jews. Those Jews would have killed him if not for the providential intervention of some sword-carrying Gentiles.

It was not as though Paul was unprepared for what happened. In every city where he stopped on his way to Jerusalem, the Holy Spirit testified to him that “bonds and afflictions” awaited him. And just weeks earlier, Agabus had told him what would happen (21:11). These many incidents help us to see that God is well able to forewarn us of trouble that is coming. It also helps us to see that spectacular guidance, that is, guidance beyond the “still, small voice” of the indwelling Spirit, such as prophecy, is granted when it is needed for the extra assurance that it provides in difficult times. Don’t wish for a prophecy! If you receive one that is really from the Lord, it may well mean that hardship is in your future and that you will need to cling to that prophecy in the face of trouble.

It is interesting that we discover that Philip, one of the original seven men who were chosen to serve widows in Jerusalem, was living now in Caesarea, a large port on the Mediterranean northwest of Jerusalem. You may recall that God had used him about 25 years earlier to bring the gospel to Samaria with the power of signs and wonders. Philip is also the one whom God used to lead an Ethiopian eunuch who had been reading Isaiah 53 (8:5-40) to the Lord. After Philip baptized the eunuch somewhere along the road that connected Jerusalem to Gaza, he was “snatched away” by the Spirit, and he found himself in Azotus, a city about 18 miles north of Gaza, not far from the Mediterranean coast. Luke tells us that he then “kept preaching the gospel to all the cities until he came to Caesarea” (8:40). Apparently, he settled there, and during the next 25 years he and his wife raised four very spiritual daughters whom the Lord used to prophesy frequently (21:9). Raising children is no insignificant ministry either, and worthy of mention in Scripture!

Our reading today comforts me somewhat when people fall asleep during my preaching. I say “somewhat” because it was after midnight when Eutychus fell asleep. I’ve put them to sleep on Sunday mornings, just a few hours after they awoke from eight hours of sleep! At least none of those sermon sleepers died during my sermons, as Eutychus apparently did, although some might have testified, as they drove home after church, that they were bored to death as I droned on.

It does appear that something supernatural occurred as Paul embraced the fallen boy, and it reminds us of the time when the prophet Elijah similarly embraced a dead boy who subsequently came back to life (2 Kings 4:17-37).

When we read about Paul gathering the elders of the church of Ephesus, do not assume that this somehow proves that the Christians in Ephesus always met as one big group that was overseen by many co-equal elders (a theory sometimes proposed). Luke uses the word “church” to describe the entire body of Christ in Ephesus, which consisted of many small groups, each of which would have been overseen by at least one, and perhaps several, elders.

Paul’s words to those Ephesian elders could change the face of Christianity today if they were taken to heart by Christian leaders. Paul reminded them twice of the tears he often shed when he was with them (20:19, 31). How we need more weeping elders today! Where is the passion?

Paul preached “repentance toward God and faith in our Lord Jesus Christ” (20:21). Why has repentance been removed from today’s gospel? And why is Jesus so rarely mentioned as being Lord, or treated as Lord, the one whose commandments should be obeyed, the one who gives an inheritance only to “those who are sanctified” (20:32), that is, those who have become holy?

Also take note that Paul did not entertain the idea that preaching repentance and faith was somehow contrary to “the gospel of the grace of God” (20:24). In fact, those two were one and the same to him (compare 20:21 and 24). He knew that God was not offering anyone a license to sin, but was rather offering everyone a temporary opportunity to repent of sin and be forgiven.

Paul was not so big that he couldn’t minister to small crowds. He taught “publicly and from house to house” (20:2). Moreover, he never once taught in a building specially built for Christian meetings; nor did he encourage anyone to construct one.

Paul was not afraid to suffer for Christ’s sake, and wasn’t looking for a more comfortable position as he worked his way up the church career ladder. Rather, he followed the Spirit’s leading to Jerusalem, knowing full well that bonds and afflictions awaited him there. His goal was to fulfill the ministry that God had entrusted to him, and he was willing to die for that cause (20:22-24).

Paul did not cater to his crowds, telling them only what they wanted to hear, but rather declared what was truly “profitable,” God’s “whole purpose,” warning people to repent (20:20, 25). He knew that it was the responsibility of the pastors/elders/overseers not just to feed God’s flock, but to protect them from wolves that would arise from among them and teach destructive heresies.

Paul was no flashy prosperity preacher and was not motivated by money. Rather, he was willing to work with his hands to provide for his own needs and the needs of others. He practiced what he preached, knowing that greed and covetousness are damning sins. He lived simply, and in doing, set an example for the Ephesian elders. No pastor of a little flock, who earns his living in “secular” work, need be ashamed. He has a biblical precedent.

Finally today, I cannot help but point out that we read words from Jesus’ lips that are found nowhere else in Scripture: “It is more blessed to give than to receive” (20:35). We should keep that in mind when theologians try to persuade us not to derive any doctrine from the book of Acts because it allegedly was given to us only for historical record. Perish the thought!

Although Paul had never traveled to Rome, he knew quite a few saints who were serving there. You may remember Prisca (also named Priscilla) and Aquila, a wife and husband whom Paul mentions today (16:3). We first read about them in Acts when Paul first visited Corinth. They were Jews who had been forced to leave Rome under the edict of Claudius (Acts 18:2-3). As Paul temporarily worked with them making tents, he led them to the Lord, and they hosted a church in their house (1 Cor. 16:19). When Paul departed from Corinth many months later, they went with him (Acts 18:18). They were the ones who in Ephesus led Apollos to a more accurate understanding of the Messiah (Acts 18:24-26).

After Claudius died, his successor, Nero, permitted all Jews to return to Rome, which is what Prisca and Aquila apparently did, and there is little doubt that they were building God’s kingdom there.

I’ve mentioned all of this history about Prisca and Aquila for a reason. I suspect that, as they were forced into exile from Rome, they were not happy campers. But years later, looking back at how God had used their circumstances to bring them in contact with Paul, and more importantly, with the gospel that he preached, I’m sure they thanked God for their previous “misfortune.” How true it is that what we cry about today is often what we rejoice about tomorrow! If you are facing trials, keep your eyes open for the silver lining. And start rejoicing even before you see it!

Note that Paul sends his greetings to “Prisca and Aquila,” not “Aquila and Prisca” (16:3), putting wife before husband. This is the same order in which they are twice mentioned by Luke (Acts 18:18, 26), and in another letter by Paul (2 Tim. 4:19). Such an order was not necessarily the cultural custom, as the reverse order is also used by Luke and Paul elsewhere (Acts 18:2; 1 Cor. 16:19). Husbands, how would you feel if someone addressed you and your wife by using your wife’s name first?

Since I’m broaching this delicate subject, I might as well not conceal the fact that Paul lists at least ten women within these Roman greetings, five of whom he declares are workers for the Lord. One is an apostle named Junias (or Junia), and scholars debate if it is a masculine or feminine name, although the feminine is preferred. Imagine that!

Those who want to keep women in their “proper” place in the church prefer that we not read this chapter at all, especially in light of the fact that Paul begins it by commending to the Roman believers a woman from across the Aegean Sea. He calls her “our sister Phoebe…a servant of the church,” and he instructs them to “receive her…in a manner worthy of the saints, and that you help her in whatever matter she may have need of you; for she herself has also been a helper of many, and of myself as well” (16:1-2). She may well have carried Paul’s letter to the Romans. Thank God for all the female servants in Christ’s body!

Incidentally, Andronicus and Junias are 2 apostles who are named among about 24 people who are listed as apostles in the New Testament. God called more than 12 to the office of “sent one.” The world needs them more than ever.

Take note of Paul’s admonition to turn away from those “who cause dissensions and hindrances contrary to the teaching” which they had learned (16:17). These false teachers cannot only be identified by their spurious doctrine, but by their unholy lifestyles. They are not, Paul says, “slaves of the Lord Jesus Christ,” as are all true believers. Rather, they are slaves “of their own appetites” and are characterized by “smooth and flattering speech” by which they “deceive the hearts of the unsuspecting” (16:18).

Run from any “minister” whose life is not characterized by obedience to Christ’s commandments! The true gospel results in the “obedience of faith” (16:26).

Today’s reading brings us to the conclusion of the previous chapter’s theme of the need for mutual respect between the “weak” (the “Vegetarians for Jesus”) and the “strong” (those whose consciences did not condemn them for eating meat). Love was the answer, as it always is. Paul admonished both groups to accept one other, following Christ’s example of accepting us. An old creed says it well: “In essentials unity; in non-essentials liberty; in all things charity.”

The recurring theme of God’s inclusion of the Gentiles surfaces one final time in this chapter. Paul quotes four Old Testament references that prove God is the God of the Gentiles. This ought to be obvious, as He is their creator. Descendants of Israel don’t hold exclusive rights to Him! Christians who are caught up in things Jewish should remember that in Christ “there is neither Jew nor Greek” (Gal. 3:28).

Paul’s words in 15:14 offer us some insight into what modern churches often lack that was apparently more common in the early church. He wrote, “I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another.” These words were not written to pastors only, but to all the believers in Rome, as was the entire letter. It is not just a pastor’s responsibility to admonish the saints; it is the responsibility of every member of the body of Christ (Col. 3:16; 1 Thes. 5:14). We are all supposed to be dedicated to our collective spiritual progress.

Note that Paul did not measure his success by how many people “made decisions to trust Christ as personal savior.” The fruit of his ministry was not short-lived converts who “walked the aisle” but who walked with Christ no further. Paul’s ministry resulted in “the obedience of the Gentiles” (15:18). He made disciples.

Paul had not yet preached in Rome, primarily because of his calling to preach where Christ had not been named. When he wrote this particular letter, he was in Corinth, and in today’s reading we learn of his next travel plans. He intended to soon depart for Jerusalem to deliver an offering to the poor Jewish believers there. Once that was accomplished he planned to visit his readers in Rome “in passing” (15:24) as he traveled onward to Spain. From studying Paul’s journeys in the book of Acts, we know that the Holy Spirit was leading him on that route (Acts 19:21; 20:22-23; 21:11; 23:11). In fact, Jesus would even appear to him in a vision while he was in Jerusalem, telling him, “Take courage; for as you have solemnly witnessed to My cause at Jerusalem, so you must witness at Rome also” (Acts 23:11).

Even as he penned his letter to the Romans, however, Paul was aware of the danger that awaited him in Jerusalem due to his stand on the Mosaic Law. So he requested prayer from the Roman believers that he would “be rescued from those who are disobedient in Judea” (15:31). As Paul made his way towards Jerusalem, he was foretold via prophecy that he would be bound by the Jews in Jerusalem (Acts 21:11). The prayers of the Roman Christians were answered, however, as Paul was delivered three times from being lynched (Acts 21:30-31; 22:22-23; 23:10), once from a flogging (Acts 22:25) and once from a plot to ambush and kill him (Acts 23:12). He eventually did reach Rome, but not until at least three years later and as a prisoner, and after an almost fatal shipwreck and snake bite!

Paul undoubtedly hoped the offering received from Gentile believers in Greece given to assist poor Jewish believers in Jerusalem would have a greater impact than just supplying temporal needs. He was hoping it would solidify the unity between Jewish and Gentile believers and perhaps even soften some of Paul’s Jewish enemies there to consider his message. We’ll be reading about these things shortly in the book of Acts, which is the advantage of reading chronologically through the New Testament!

This chapter is about scruples. We all have them to a greater or lesser degree. We often refer to them as our “personal convictions.” We have them because we love God and don’t want to do anything that would offend Him. The problem is, we don’t always agree on our convictions. Then we fight, forgetting that we should all have a personal conviction about loving one another!

In Rome, just as in Corinth, there were believers who had misgivings about eating meat that had been sacrificed to an idol. Some apparently had decided not to eat any meat at all, lest they run the risk of eating some that may have been sacrificed to idols. So they were vegetarians for Jesus! They loved Him, and wanted no association with idolatry. Like anyone whose convictions are motivated by love for the Lord, they deserved to be admired.

Then there were those who felt otherwise about eating meat, and among them was Paul. They knew that the Lord was not offended by eating meat that had been sacrificed to an idol. But the differences of believers’ convictions resulted in problems. Imagine two believers sitting down at a restaurant to eat a meal together. One orders a steak and the other is shocked. He wonders out loud how his brother in Christ can profess to love God yet risk eating meat that has been dedicated to an idol! An argument begins and both stand up and walk out.

Or, perhaps a worse scenario is this: One orders a steak and the other, who thinks such a thing is wrong, goes ahead and orders a steak himself, succumbing to temptation because he was strengthened by the example of his friend. As he eats, however, his conscience condemns him. Thus, even though he is not technically sinning by eating meat, he is sinning because he is doing what he believes is wrong.

The remedy for all this is not forcing one person’s convictions upon another, an impossible task. Rather it is love between differing parties. “The one who eats is not to regard with contempt the one who does not eat, and the one who does not eat is not to judge the one who eats, for God has accepted him” (14:3). And none should consciously do anything that might cause his brother to stumble. Both should respect those whose convictions differ.

Paul mentions an example that is contemporary to our day: “One person regards one day above another, another regards every day alike. Each person must be fully convinced in his own mind” (14:5). He must be speaking of keeping the Sabbath. Sabbath-keepers do indeed have some very good arguments. Yet there are no admonitions in the New Testament epistles for Christians to keep the Sabbath. Undoubtedly, there will never be universal agreement on this issue, at least until Jesus returns (and after that, most Sabbath-keepers say, all of His followers will keep the Sabbath according to Isaiah 66:23!). In the meantime, Sabbath-keepers and non-Sabbath-keepers should love and respect each other for their convictions.

Paul puts these things in their proper perspective when he writes, “The kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit” (14:17). When the entire focus of one’s Christian life revolves around what he eats and drinks, one is way off balance. Our life in Christ is all about righteousness (that which is founded in God’s Word), and peace and joy, all which stem from the indwelling Holy Spirit. How we are apt to be side-tracked by non-essentials that overshadow the essentials!

The lawfulness of drinking alcohol is one of those issues that divides sincere Christians. Everyone should be convinced in his or her own mind. (Drunkenness is, of course, a sin.) Opinions often differ about the celebration of certain holidays, such as Easter and Christmas, as well as our Lord’s proper name (Yeshua? Jesus?). For all these, we need to apply the wisdom found in Romans 14.

Finally, it is outrageous to claim, as some do, that Paul’s words have application to “strong” Christians whose consciences allow them to do what God clearly forbids in His Word.

Paul states that we are “to be in subjection to the governing authorities” because all authority stems from God, and thus any authorities that exist “are established by God” (13:1). This was not Paul’s original idea. You may recall that when Pilate said to Jesus, “Do You not know that I have authority to release You, and I have authority to crucify You?” Jesus replied, “You would have no authority over Me, unless it had been given you from above” (John 19:10-11).

From this incident it is affirmed that even evil leaders have their authority only because it has been granted to them by God. If He is the one who grants them their authority, He obviously can take away their authority any time He desires. You might recall the story we read in the book of Acts when Herod accepted praise that belonged only to God. Scripture recorded, “Immediately an angel of the Lord struck him because he did not give God the glory, and he was eaten by worms and died” (Acts 12:23). Similarly, when Nebuchadnezzar, king of Babylon, was lifted up in pride, God removed him from his position until the time when he would “recognize that the Most High is ruler over the realm of mankind and bestows it on whomever He wishes” (Dan. 4:25).

But must we always submit to every earthly authority in everything? What if an earthly authority requires that we disobey God?

Certainly scripture teaches us that there is a place for civil disobedience. The Hebrew midwives, who refused to obey Pharaoh’s command to kill every Hebrew male baby at birth, are a good example of this. “Because the midwives feared God, He established households for them” (Ex. 1:21). The apostles collectively refused to submit to the Sanhedrin’s orders that they no longer speak or teach in the name of Jesus (Acts 4:18-20). And I hope that you have already made up your mind that, should you find yourself living during the time of the antichrist (who will certainly receive his authority only because of God’s permission), that you will refuse to take his mark!

As long as earthly authorities do not require that we disobey God, then we are obligated to obey them. This makes even paying taxes an act of obedience to God, as we obey our Lord who told us: “Render to Caesar the things that are Caesar’s” (Matt. 22:21).

We can praise God that He has established earthly authorities, as lawlessness, anarchy and chaos are the alternative. Can you imagine what would happen, for example, if there were no governing authorities in the United States, where one out of every 31 adults is in prison, or on parole or probation?

Notice Paul quotes four of the Ten Commandments in today’s reading, clearly endorsing them as being valid for Christians, and saying that they are summed up in another old covenant commandment which he also endorses for new covenant believers, namely, “You shall love your neighbor as yourself” (13:9). Notice, however, that neither here nor anywhere else did Paul endorse any old covenant commandments that fall under the category of “ritualistic.” Those particular laws from the Law of Moses have not been carried over into the law of Christ. However, everything that falls under the category of “moralistic” from the Law of Moses has been included in the law of Christ. Those laws, of course, pre-date the Mosaic Law, having been written in everyone’s consciences from the dawn of human history.

“Make no provision for the flesh in regard to its desires” (13:14). From reading the verses that precede this one, it is clear that our “flesh,” or “old nature” as it is sometimes called, if left unchecked, would draw us into “carousing and drunkenness…sexual promiscuity and sensuality” and “strife and jealousy” (13:13), sins that, according to Paul, exclude one from God’s kingdom (Gal. 5:19-21; 1 Cor. 6:9-10). Thus we see once more the undeniable fact that just because one is born again, eternal life is not guaranteed. Heaven is only for the holy, which is why Paul reminds his readers that eternity is closer now than ever before (13:11-12).

It has been said, “Anytime you see the word therefore in the Bible, stop and consider what it is there for.” The word therefore always indicates that what is about to be said is based on what was just said.

The first word of today’s reading is therefore. So the first verse could be read, “Because of what I just wrote, I urge you to present your bodies a living and holy sacrifice…” What had Paul previously written? A good portion of the previous chapter was a warning to Gentile believers that they could be severed from God’s tree of salvation if they abandoned their faith (11:17-24). If they did not “continue in His kindness” they would experience God’s “severity” (11:22). Israel was an object lesson of this very thing. Thus Paul urges his readers to be obedient to God, as obedience is the fruit of faith.

All true believers are committed to holiness, but their transformation takes time as their minds are renewed (which is what you are doing every day with me!). Not all learning produces spiritual growth, but you can be sure that no spiritual growth takes place without learning. Don’t focus on the latest teaching fads or the “deeper truths” that side-track Christians and fill them with pride. Rather concentrate on learning what is God’s will, so that you can demonstrate it in your own life.

Paul seems to indicate that every member of the body of Christ has a specific function, and each person’s function is a result of a gift given to him or her by God’s grace (12:4-6). Do you know what your gift is yet? Paul lists several possibilities, including prophecy, serving, teaching, exhortation (my wife has this one), giving, leading and showing mercy (my wife also has this one). Of course any of us might do any or all of those things at various times. But those who are gifted in one of those are bent towards it and everyone knows it. They are flowing in their gift often.

I don’t think that Paul’s list is exhaustive by any means. Whatever your gift is, you love functioning in it. In many churches only a minority of people know what their gifts are. That is because the majority don’t have gifts because they aren’t in Christ’ body. Goats don’t have gifts. Their pastors need to stop giving sermons on “How to Discover Your Gift,” and start giving sermons on “How to Repent and be Born Again.”

Christians are “love people,” but they are also “hate people.” They “abhor what is evil” (12:9).

Do you “associate with the lowly” (12:16), or do you associate only with those in your class or status?

Have you noticed how frequently Paul quotes from the Old Testament in this and other epistles? He obviously believed that there were truths and principles in the Old Testament that are relevant to new covenant believers. Sometimes he even quotes Old Testament commandments as if they are binding upon Christians.

But have you noticed that Paul never encouraged believers to keep any of the ritualistic aspects of the old covenant? This is because Paul practiced exactly what he and the other apostles preached, that Christ’s followers are not obligated to follow the Law of Moses, but rather the law of Christ only. Of course, every moral aspect of the Mosaic Law was included in the law of Christ. That is why Paul sometimes quotes moral commandments from the Old Testament in his letters as being binding upon believers.

In the Law of Moses God said, “Vengeance is Mine, I will repay” (12:19). Since God never changes, that is still true of God, and that is why Paul could instruct his readers never to take their own vengeance.

Loving one’s enemies is not a uniquely New Testament concept either, as it was prescribed in the Old Testament. Long before Christ, God was instructing people, “If your enemy is hungry, feed him, and if he is thirsty, give him a drink” (12:20; Prov. 25:21-22). This is the way to win our enemies, by overcoming evil with good. As the Chinese proverb so aptly says, “He who seeks revenge should dig two graves.”