Peace with God: 3 Exultations and 4 Kings (Romans 5)

[To watch this on YouTube when it was first given live on Zoom, click https://youtu.be/bdbG2xNaBFc ]

The general theme of Romans: How to be right with God.

Today’s topic: Rejoicing in the God of grace!    [The biblical text is at the end of this blog]

Welcome to those of you who are new to our class in this the 6^th lesson, as we take up Paul’s comments recorded in chapter 5 of The Book of Romans. If you are watching this video on YouTube long after our class ended today, then please pause the recording and read the 5^th chapter. It will only take 3 minutes. OK, welcome back.  

Verse one starts with the word “Therefore.” It’s not the last time we will see that, certainly throughout Paul’s writings. Some preachers say that when you see a ‘therefore’ you should look back and see what it’s there for. This word is the conjunction to the previous conclusions, found in chapters 3 and 4. It’s as if we are hearing the apostle say, “In light of everything I’ve taught you the last couple weeks, that you were painfully distant from God’s love, worthy of the wrath of the judgments of the Almighty, and yet your faith was directed to God and his grace, THEREFORE you have benefits. And you have reason to celebrate.” 

Paul in verse one highlights the reality and the result. The reality? We are justified, that is, counted as right with God, acquitted of the crimes he earlier listed, and of the sin of rejecting God. As a result, we have peace with God. Ponder that for a moment, will you? Today we are still in the midst of the war against COVID-19. Over 3.7 million cases worldwide, over 250,000 deaths. The battle is far from over. One day we anticipate a vaccine will be discovered and will be fully available globally. The war will be over. And some think that this is the meaning of ‘peace.’ In a way they are right, but biblically, peace (Hebrew: shalom; Greek: Eirene) is much deeper. It means a contentment, a confidence, a rest. It’s when we won’t have to socially distance ourselves. It’s when we will hug each other without worry. To be sure, the ‘new normal’ for a while will still be without peace. But there will be a day when peace will define us after this corona-time. 

That’s what Paul is hinting at.

Imagine that you have come to the realization that your attitude and your actions were both bad, that you lived for yourself, that you had made yourself into a god, but then someone challenged you. They told you about Jesus and redemption and forgiveness of sins. You considered it; and made a decision that the real God is better than all other gods. Anxiety hit you for a moment, and then you professed faith, however much you had, and pointed your heart towards the Lord. You believed God, you trusted Jesus as Lord, you confessed him as your Saviour. 

Paul says, “THEREFORE… you have peace with God.” Dear friends, there is nothing more important in your life than to submit to God and to have peace with him. Real peace. Not only the absence of conflict, but a deep heartfelt contentment. That’s the result of real faith.  Or as we titled it last week, “Getting right with God.”  Back in Paul’s day, no one would have considered peace as anything other than a stillness of discord between fellows. Peace with neighbours and peace among nations. But Paul makes it vertical. “Peace with God!” outrageous.

The Jewish people had been awaiting this peace since King David and Isaiah proclaimed it: Isa 32:17, 54.10, Psalm 72:1–7 and 85:8–13. Even Ezekiel announced a covenant of peace: Ezek 34:25–31 and 37:26— 

By the way, this chapter is odd because Paul does not directly quote from the Tenach. In fact he won’t do so again until chapter 8.  

Some of you may think, “I’ll just go directly to God. I’m Jewish; I’m automatically related to God.” The chosenness of the Jewish people is not in question, at least, not until chapters 9 through 11, but the key to our gaining peace with God is found in verse 1 and 2, “through Jesus the Messiah.” Paul will spend much time in some of his letters talking about the Jewish connection he has and putting it in perspective. Here, his point is clear. He has access (or introduction) to God because of Yeshua. And not because of any other key or learning or special knowledge or genealogical privilege. We are at peace with God because of our faith in Jesus. Full stop. 

Verse 2: Paul says that as a result of the grace, the faith, and Jesus, that we exult in hope of the glory of God. That’s a mouthful, but to put it simply, we REJOICE in the hope of a future with God making himself visible even near me. What a hope! What a joy to consider and to celebrate. This is the first of three exultations, three celebrations that the apostle highlights. If you will, rejoicing like here in our future hope, and in present trials and tribulations (verse 3) and finally, rejoicing in God himself. (verse 11)

This is a way of thinking that’s different to what I would employ. I would think: God is my saviour and I’m grateful and I will rejoice in that. Hallelujah. Then that means my present circumstances are in his hands, so even today I will rejoice. Finally I would have a perspective on my future that the glory that belongs to God would come my way, and all the mess I’ve made of my life will end, and I will be like him. That’s how I would progress with this triad. Paul on the other hand, sees the justification by faith, which gives him peace today as a down-payment of eternity. He sees God as the One who holds the future and thus the glory that belongs to God will actually be mine. I will be changed. If he has done all this so far, then NOTHING can stop his accomplishments. He will conquer Satan in my life. He will dominate over my failings. My glory is a sure thing. 

Verse 5: Paul says this hope is not going to be dashed. You know of this type of hope, don’t you? I hope my horse will win at the Melbourne Cup. I hope I get a pay rise at my work. I hope that girl likes me. But many of those hopes are not real hope at all, Paul says. Real hope does not disappoint. Because of the lavish love of God, poured out (ekchunno) in our hearts by Holy Spirit, given to us. Like Psalm 23 “My cup runneth over.”  Gift upon gift, grace upon grace, or as in chapter 1, faith to faith. All these benefits of real hope because of the Holy Spirit anointing us, communally and individually. That brings real hope.

If that be so, then what I’m experiencing today, in my dismal life, there in Rome, or here in Sydney, or wherever you live and work and have your being… all the drudgery and pain, all the loss and difficulty, all the trials and persecutions… I rejoice in those! Not because of those, but because God is Immanuel. He is God with us. Now. Today. In my life. It’s not a pie-in-the-sky reality that one day my life will be good. God is present in this transitory life and thus my life is worthy of shouting ‘Hallelujah’ no matter what else is happening. I’m walking with the God of the universe. He knows where I live; he knows me. And his grace is sufficient for me. And for you. Today. Now. 

There is no doubt what those tribulations might be: (Romans 8.35-39, 1 Cor. 4.9-13, 2 Cor. 1.4-10, etc)

Verse 8: Paul assures us that when we were lost, Messiah died for the ungodly.  And those ungodly includes me! All our fears and failures are summed up in loss, but even though most of us would scarcely die for a good man, Messiah died for us in our failings. Think of those health-care workers who are working tirelessly in New York or Italy, and who are basically giving their lives for us in this season of COVID-19. For others they are giving their lives. Paul says not many would do that, and usually only for the good people. We have a spiritual inheritance that outweighs all our frustrations and difficulties of life. 

Then in summary, Paul says he rejoices or exults in God. (v. 11) This is the high point of his praises (and he will have other shouts of ‘hallelujah’ later in the letter). It’s not only the benefits that God extends that makes me delight in him; it’s our relationship! Paul had plenty of reasons to talk about God and rules and obligations and satisfactions of legal requirements. He’s not rejoicing because he’s Jewish. He’s not rejoicing because of some stuff he has received. He’s rejoicing because he can finally know the living God and be personally related to him. He also has peace with God, and that’s a comprehensive cushion to his life of struggles.

Verse 12 introduces a new section. How does it begin? “Therefore.” On the basis of the justification we have with the God who has made us right with him, our reconciliation does not prevent the reality of sin and death in the world. These two global considerations, sin and death, are inherent in the human race. No one is taken out of the world to avoid them. Each person sins, each person will die. If you will, Adam initiated or rather was part of the beginning of these realities. Because he sinned, sin exists. Little babies don’t sin; they live in a world marked by sin. Gentiles who don’t have Torah don’t sin in the same way as Jews, but the world is marked by sin. Adam caused that to happen, but he is not the cause, that is, there is no need to blame him for my own personal sin.  (Adam is the cause in five phrases: .15-19)

I believe verses 12 and following are in Paul’s mind the conditions of the world into which God’s Holy Spirit is poured and thus magnifies God’s grace that much more. By the way four times in chapter 5, Paul uses this phrase, ‘much more’. And he only uses it here and twice in chapter 11 in all of Romans. It’s the Jewish mechanism of biblical interpretation called “Kal v’chomer” meaning “from the lesser to the greater” a device that Jesus often used. In modern Borscht Belt thinking a comedian might say, “"If one day with her mother-in-law was too much, kal v'chomer a weekend will be!" (Lawyers use the Latin a fortiori argument for the same purpose, but with much less humor)

The inescapable reality of sin and death reigned from Adam, he says, until Moses. 

Verse 15: Then in contrast Paul says, “THE FREE GIFT is not like the offense.” The offense of Adam caused death to blanket the earth for all time. But the charisma of justification, of being made right with God came via another man, Yeshua our righteous messiah. (see .17)

Verse 18: Another ‘therefore’, which really is a reiteration of Paul’s previous one caused much argument. I’m not sure why he’s repetitive, and I am not going to mark him down on his grades, but it does seem a tautology. 

Even so, verse 20: Where sin abounded, grace abounded much more. There is no place where darkness dwells, where darkness abounds, where evil exists and seems to dominate that the Lord of heaven and earth, by grace, and by the power of the Resurrection cannot make his power, his love, his overcoming, not only to come alongside, but to dominate. Sin reigned (.21), death reigned (.14), Grace regins (.21), and we shall reign (.17). 

Yes, you and I will reign in life, now, due to the hope we have. Not the hope of the end of COVID-19, although that surely should be one of our prayers. Not the hope of Menachem asking you out on a date, not the hope of your boss giving you a raise at work… the hope of glory, God’s grace ruling in your life, today and throughout your days.  We will reign in life through Yeshua the Messiah.

We are supposed to win; we’re supposed to conquer; we’re supposed to have victory! What is that victory? The apostle John said it, “Faith is the victory!” (1 John 5.4) This hearkens back to all that Paul has been saying throughout Romans (so far). We are justified by faith. He quotes Habakkuk (2.4) “The just shall live by faith.” That’s how we are victors. Faith, not in our own capacity. Faith in Yeshua because he has done it all. He gave me his grace. 

Listen to verse 21, “as sin reigned in death, even so grace would reign through righteousness to eternal life through Jesus Christ our Lord.” Grace gives us right standing with God, not only in heaven, but today. Thanks be to God, amen?

NEXT WEEK and the week following, we will look at the question of sin in the life of a believer and its relation to grace and being right with God.

We have much more to get through in this letter, and I’m delighted to be able to read and help us understand it each Friday here from my lockdown in Sydney. 

The actual text:

Rom. 5:1   Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, ²through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God. ³ And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance; ⁴ and perseverance, proven character; and proven character, hope; ⁵ and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us.

Rom. 5:6   For while we were still helpless, at the right time Christ died for the ungodly. ⁷ For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. ⁸ But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. ⁹ Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. ¹⁰ For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. ¹¹ And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation.

Rom. 5:12   Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned — ¹³ for until the Law sin was in the world, but sin is not imputed when there is no law. ¹⁴ Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come.

Rom. 5:15   But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many. ¹⁶ The gift is not like that which came through the one who sinned; for on the one hand the judgment arose from onetransgression resulting in condemnation, but on the other hand the free gift arose from many transgressions resulting in justification. ¹⁷ For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.

Rom. 5:18   So then as through one transgression ¹there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men. ¹⁹ For as through the one man’s disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous. ²⁰ The Law came in so that the transgression would increase; but where sin increased, grace abounded all the more, ²¹ so that, as sin reigned in death, even so grace would reign through righteousness to eternal life through Jesus Christ our Lord.

The Good, the Bad and the Unleavened

by Aaron Lewin, guest blogger

Why on this night do we eat only unleavened bread?

It really is the million-dollar question. Why do we have to eat this dry, crumbly bread not only for one night, but for eight nights? While there might be some matzah connoisseurs out there, for most it is at best passable and at worst a plague for eight nights! As a friend of mine put it last year, “I hate Passover! You have to eat food you don’t like and spend time with relatives you don’t like.” It is called the “bread of affliction” after all. . . .
But enough with the kvetching. If I’m honest, perhaps I’m overstating my dislike for matzah, yet the question remains: “Why on this night do we only eat matzah?”

We, of course know the traditional answer: “Because our ancestors had to leave Egypt in such haste, there wasn’t enough time for their bread to rise.” But I’m sure there must be more to it than that.

Taking a look at the Torah, we find that unleavened bread makes several appearances, all in connection with the sacrifices that we had to offer. We find that, for the most part, God specifically instructs us not to mix leaven with our offerings to Him (see Exodus 23:18 and 34:25). This, together with the rule about not eating fat, could lead us to believe that God has some strange eating habits, perhaps a forerunner to the modern vegan diet. Or, more probably, God is trying to tell us something.

The rabbis teach that leaven or yeast is used throughout Scripture as a symbol for sin (see, for example, Berachot 17a and also Rashi on that passage). Sin, simply put, is anything bad that we do/say/think. God didn’t want us to mix leaven with our sacrifices, in order to teach us that when we approach Him, He expects us to be pure and holy, just like He is. The very setup of the Tabernacle teaches us that while God wants to live among us, He is still decidedly different from us. We were to never forget that He is a holy God who cannot have anything sinful in His presence. As He put it, “You shall be holy, because I am holy” (Leviticus 20:26).

The problem, of course, is that we are not holy. Most of us would like to think that we are good, law-abiding citizens. Some of us might even think that we are a bit above average in the honoring-God department. The traditional, rabbinic Jewish view on sin seems to subscribe to this approach. The rabbis teach us that we each have two inclinations, the yetzer hara (evil inclination) and the yetzer hatov (good inclination).1 The power to do good or evil lies in our hands. We are fundamentally good people, who are sometimes led astray to do bad things.

The understanding that we get from the Tanakh about sin is, however, very different. As we read the Torah and the rest of Scripture, it is quite discomforting to realize that we are not basically good people who sometimes go astray. We, ourselves, are the problem. Take, for example:

And the Lord saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. (Bereshit/Genesis 6:5 JPS)

The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. (Tehillim/Psalm 14:2–3 JPS)

But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all fade as a leaf; and our iniquities, like the wind, have taken us away. (Isaiah 64:6)

Our very nature is tainted by sin because we are born as the descendants of Adam and Eve, who sold themselves into slavery to sin when they rejected God and followed the serpent’s advice. King David recognized this and exclaimed, “Behold, I was shapen in iniquity; and in sin did my mother conceive me” (Tehillim/Psalm 51:5 JPS).

Furthermore, the whole sacrificial system of the Torah, which seems so strange to us in the modern world, was designed to teach us that we weren’t good—we had to bring sacrifices regularly to God for Him to forgive us so we could draw close to Him. I’m sure the constant sight of dead animals and blood was a wake-up call to any who entertained any thoughts of being fundamentally good.

Even our modern world confirms the truth of God’s understanding of us and sin as shown in Tanakh. One just needs to read the headlines to realize that the world is a broken place, and it’s not just the fault of a few “bad eggs.” Consider the Shoah: the fact that such utter depravity could take place in the twentieth century in the land of the “Poets and Thinkers” is more proof of the utter corruption of the human race. And whether we like it or not, you and I are included in that.

So, leaven is used by God in the Bible to teach us about sin. It’s beautiful then, that at Passover, we cleanse all the leaven from our home as a symbol of a desire to lead a life that is sin free. And eating the matzah reminds us that God expects us to be holy as He is holy. Perhaps the million-dollar question is not, “Why do we only eat matzah?” but “How does God expect us to be holy and how can we deal with the problem of sin in our lives?”

Thankfully, Passover provides the answer, and in a place that we would least expect it—in the matzah and in the lamb. We no longer eat lamb at Passover, because the lambs that we used to eat were sacrifices that had to be offered at the altar in the Temple in Jerusalem. No Temple, no altar, no Passover lambs. And yet the central part of the very first Passover in Egypt was the lamb. Without the sacrifice of the lamb, without its blood on our doorposts, our firstborn too would have died. The lambs died instead of our firstborn.

Thousands of years later, another Passover lamb would die, so that we could live. The Messiah, Yeshua, like a lamb led to the slaughter (Isaiah 53:7), gave his life for us at Passover, so that we can escape the wrath of God at the “day of the Lord” (Joel 2:1–2) and that we can “live life to the full” (John 10:10). More than that, Yeshua died to free us from our corrupt selves and our slavery to sin so that we can be free to live a life of purpose that honors God.

While the rabbis teach that since the Temple was destroyed good works now atone for our sin (see Avot de Rabbi Natan 4), the Torah teaches something very different. In Vayikra/Leviticus 17:11 we read, “For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life” (17:11 JPS). In other words, our sin led to death—either our death or the death of a substitute, in this case an animal, just like at Passover. God never repealed this commandment and so it still stands today. We believers in Yeshua recognize that the animal sacrifices in the Torah pointed forward to the ultimate sacrifice of the Messiah, who would take away the sin of the world.

Sometimes Yeshua is mistakenly portrayed as a Jewish martyr—a teacher who tried to bring about sustainable change but was murdered because he upset the status quo.

And yet in the Brit Hadashah (New Testament) we read that Yeshua knew that his calling was to give his life at Passover for us and for all humanity. He knew what was going to happen and he taught his talmidim (disciples) in advance, at his last ever Passover seder.

Picture the scene: excitement and anticipation were written on the faces of those present. All those assembled could feel that something big was going to happen soon. Perhaps Yeshua was really going to challenge the Romans and lift the oppression. And then he did something strange. After the meal, he took the cup, which is traditionally the third cup, the cup of redemption, and said, “This cup that is poured out for you is the new covenant in my blood” (Luke 22:20). We then read that he took the bread and said, “This is my body, which is given for you. Do this in remembrance of me” (Luke 22:19).

The bread of affliction, the bread without leaven, became a symbol for the death of the Messiah. But it also became a symbol of our hope. As an early follower of Yeshua, Paul, puts it, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Corinthians 5:21). In other words, the unleavened Messiah became leaven for us, so that we can become the unleavenedness of God.

Before I came to faith in Yeshua as Messiah, I lived a pretty decent life. Sure, I was mean to people sometimes, didn’t always tell the truth, but for the most part I didn’t do anything really bad. No murders, only a little stealing— nothing major. And yet at one point I realized that even though I hadn’t committed any crimes against the law of the land, I was in major need of God’s forgiveness. I came to understand that I wasn’t holy—quite the opposite in fact. I was a slave to sin, and I needed someone to forgive me and set me free. As Yeshua said, “Truly, truly, I say to you, everyone who practices sin is a slave to sin . . . if the Son sets you free you will be free indeed” (John 8:34, 36).

The rabbinic Jewish understanding of sin might sound comforting to us, but in reality, it is an empty comfort. For only through the Messiah can we really deal with our sin problem. Paul, again, said it best, “Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Messiah, our Passover lamb, has been sacrificed. Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth” (1 Corinthians 5:7–8).

So maybe Passover isn’t as boring as my friend says. And maybe there is something to eating matzah for these eight days—not to spur us on to try harder not to sin, but as a reminder that someone already took on that sin for us. This Passover, as you remove the leaven from your home, why not ask the Messiah Yeshua to remove it from your heart?

For more on Aaron, read here.