I. “Why then the law?” Good question! Let’s see if we can follow Paul into and out of this “maze” that involves “sin,” “promises,” a “disciplinarian,” “imprisoned” and even “faith.” Do you suppose it would be a good idea to spend time with this passage reading it slowly several times? II. For if the inheritance comes from the law, it no longer comes from the promise; but God granted it to Abraham through the promise. Why then the law? It was added because of transgressions, until the offspring would come to whom the promise had been made; and it was ordained through angels by a mediator. Now a mediator involves more than one party; but God is one. Is the law then opposed to the promises of God? Certainly not! For if a law had been given that could make alive, then righteousness would indeed come through the law. But the scripture has imprisoned all things under the power of sin, so that what was promised through faith in Jesus Christ might be given to those who believe. Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. But now that faith has come, we are no longer subject to a disciplinarian, for in Christ Jesus you are all children of God through faith. As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise. III. When Paul speaks here of “promise,” what comes to mind? charles VIII. IX. I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us. For the creation waits with eager longing for the revealing of the children of God; for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God. We know that the whole creation has been groaning in labor pains until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies. For in hope we were saved. Now hope that is seen is not hope. For who hopes for what is seen? But if we hope for what we do not see, we wait for it with patience. Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. We know that all things work together for good for those who love God, who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family. And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified. X. Please don’t dismiss the “call” of God in your life, thinking such is only for those who are “called to preach” or some other “church related vocation.” After all, maybe it is for “those who love God, who are called according to his purpose…. to be confirmed to the image of his Son ….” What “image” or probably more accurately, “images,” do you notice being at work in your life and your living? What “image” do you most willingly give yourself to? charles IV. Might that give us a hint toward an unifying theme in these several paragraphs? Today, let’s use “ … who are called …” as our lens to explore these words. What do you find here that speaks of God’s call? V. I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us. For the creation waits with eager longing for the revealing of the children of God; for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God. We know that the whole creation has been groaning in labor pains until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies. For in hope we were saved. Now hope that is seen is not hope. For who hopes for what is seen? But if we hope for what we do not see, we wait for it with patience. Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. We know that all things work together for good for those who love God, who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family. And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified. VI. I guess we notice that “call” might relate somehow to “purpose.” And maybe to “foreknew,” “conformed,” and what about “firstborn”? How would you express those relationships if you find them? VII. Do you find any relationship between “call” and “creation,” “decay,” “adoption,” “freedom of the glory of the children of God,” “first fruits of the Spirit” or the “Spirit intercedes”? Let’s read this passage again and pause for any word or phrase that speaks to you of God’s “call.” charles I. We have this week some words before us that bring with them centuries of theological baggage – foreknew, predestined, justified, and glorified. Oh, let’s not forget “… that all things work together for good…” And that is our third paragraph. First, let’s not let those words so draw us in, that we miss all the rest in our reading. I encourage you to read this slowly and notice all that is before you. You might even start by noticing the contrast Paul draws between “the present time” and “the glory about to be revealed.” Then after reading and resting with the passage for a time, reread it and pay attention to what you sense draws the three paragraphs together. II. I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us. For the creation waits with eager longing for the revealing of the children of God; for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God. We know that the whole creation has been groaning in labor pains until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies. For in hope we were saved. Now hope that is seen is not hope. For who hopes for what is seen? But if we hope for what we do not see, we wait for it with patience. Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. We know that all things work together for good for those who love God, who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family. And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified. III. Is it the contrast between “the present age” and something that is yet to come? Or maybe already in the “process” of becoming? Is it the work of God in all of creation across all of time? Is it that he starts with a “big picture” of “creation,” and then brings the focus to something very personal? Well, those are a few things I have taken notice of. What are you seeing today? charles VIII. IX. What then are we to say? Should we continue in sin in order that grace may abound? By no means! How can we who died to sin go on living in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life. For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his. We know that our old self was crucified with him so that the body of sin might be destroyed, and we might no longer be enslaved to sin. For whoever has died is freed from sin. But if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. The death he died, he died to sin, once for all; but the life he lives, he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus. Therefore, do not let sin exercise dominion in your mortal bodies, to make you obey their passions. No longer present your members to sin as instruments of wickedness, but present yourselves to God as those who have been brought from death to life, and present your members to God as instruments of righteousness. For sin will have no dominion over you, since you are not under law but under grace. X. XI. Can you walk toward that life? Can you accept that life? charles IV. What did you come up with? Let’s read these words of Paul again, and then see what impresses us the most. V. What then are we to say? Should we continue in sin in order that grace may abound? By no means! How can we who died to sin go on living in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life. For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his. We know that our old self was crucified with him so that the body of sin might be destroyed, and we might no longer be enslaved to sin. For whoever has died is freed from sin. But if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. The death he died, he died to sin, once for all; but the life he lives, he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus. Therefore, do not let sin exercise dominion in your mortal bodies, to make you obey their passions. No longer present your members to sin as instruments of wickedness, but present yourselves to God as those who have been brought from death to life, and present your members to God as instruments of righteousness. For sin will have no dominion over you, since you are not under law but under grace. VI. Or what about in the second paragraph, “…united with him in a resurrection like him … if we have died with Christ … we will also live with him … consider yourselves … alive to God in Christ Jesus.” VII. If so, why does he mention “sin” so many times? charles ISSL Reflections May 1 2022 Romans 6:1–14 Post 1 As you read these few paragraphs from Paul’s letter to Christians in Rome, what do you take as his main theme? Read it once and pay attention to the word or words that come across to you with the most emphasis. Rest in that first reading, then read it again, and notice what Paul wants us to take to heart. II. What then are we to say? Should we continue in sin in order that grace may abound? By no means! How can we who died to sin go on living in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life. For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his. We know that our old self was crucified with him so that the body of sin might be destroyed, and we might no longer be enslaved to sin. For whoever has died is freed from sin. But if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. The death he died, he died to sin, once for all; but the life he lives, he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus. Therefore, do not let sin exercise dominion in your mortal bodies, to make you obey their passions. No longer present your members to sin as instruments of wickedness, but present yourselves to God as those who have been brought from death to life, and present your members to God as instruments of righteousness. For sin will have no dominion over you, since you are not under law but under grace. III. Is that Paul’s main theme? “Grace” is a word that occurs much, much less frequently. Could that be his theme? Do we discover the essence of this passage by counting the occurrence of certain words or by some other means? Read Paul’s words again, and pay attention to not only the words but to Paul’s concern for and care for the recipients of this letter. What does Paul have to say to you? charles VIII. What does that open for you? IX. Then Jesus said to the Jews who had believed in him, “If you continue in my word, you are truly my disciples; and you will know the truth, and the truth will make you free.” They answered him, “We are descendants of Abraham and have never been slaves to anyone. What do you mean by saying, ‘You will be made free’?” Jesus answered them, “Very truly, I tell you, everyone who commits sin is a slave to sin. The slave does not have a permanent place in the household; the son has a place there forever. So if the Son makes you free, you will be free indeed. I know that you are descendants of Abraham; yet you look for an opportunity to kill me, because there is no place in you for my word. I declare what I have seen in the Father’s presence; as for you, you should do what you have heard from the Father.” X. Of course, there are many other words (and actions) of Jesus you might actualize in your life. Focus on some word of Jesus and consider what you can do today to “continue” in that word. At the end of the day, return to that word and as you consider the events of the day, can you see where your action or actions continued in those words of Jesus? charles V. VI. Then Jesus said to the Jews who had believed in him, “If you continue in my word, you are truly my disciples; and you will know the truth, and the truth will make you free.” They answered him, “We are descendants of Abraham and have never been slaves to anyone. What do you mean by saying, ‘You will be made free’?” Jesus answered them, “Very truly, I tell you, everyone who commits sin is a slave to sin. The slave does not have a permanent place in the household; the son has a place there forever. So if the Son makes you free, you will be free indeed. I know that you are descendants of Abraham; yet you look for an opportunity to kill me, because there is no place in you for my word. I declare what I have seen in the Father’s presence; as for you, you should do what you have heard from the Father.” VII. What do you think? “Sin” is something that removes us from life in the “household” Jesus envisions for his disciples? What do you name as “sin” or “sins” that limit our lives and our choices? That enslaves us? What takes us from Jesus’ household? What takes us from continuing in his word? charles I. Let’s start today by thinking about freedom. II. Then Jesus said to the Jews who had believed in him, “If you continue in my word, you are truly my disciples; and you will know the truth, and the truth will make you free.” They answered him, “We are descendants of Abraham and have never been slaves to anyone. What do you mean by saying, ‘You will be made free’?” Jesus answered them, “Very truly, I tell you, everyone who commits sin is a slave to sin. The slave does not have a permanent place in the household; the son has a place there forever. So if the Son makes you free, you will be free indeed. I know that you are descendants of Abraham; yet you look for an opportunity to kill me, because there is no place in you for my word. I declare what I have seen in the Father’s presence; as for you, you should do what you have heard from the Father.” III. Really? “After a long time the king of Egypt died. The Israelites groaned under their slavery, and cried out. Out of the slavery their cry for help rose up to God.” (Exodus 2:23) “I have also heard the groaning of the Israelites whom the Egyptians are holding as slaves, and I have remembered my covenant. Say therefore to the Israelites, ‘I am the Lord, and I will free you from the burdens of the Egyptians and deliver you from slavery to them.” (Exodus 6:5-6) And what of the nation being held captive by Babylon? Do we count that as “slavery”? IV. And for that matter, what makes us often unable to see or unwilling to acknowledge the circumstances or choices that limit what we chose? Take some time to see if you can think of anything that enslaves you? charles
I have to admit the first sentence in this passage has me going in circles – “ … from the law … no longer … from the promise … but … through the promise …”
Galatians 3:18-29 (New Revised Standard Version)
What do you hear Paul saying is the “strength” and what is the “weakness” of “the law”?
{ubi caritas et amor, Deus ibi est}
What “calls”
Romans 8:18-30 (New Revised Standard Version)
And, if and when you sense some “call” of God, what has been your response?
{ubi caritas et amor, Deus ibi est}
Let’s take up the phrase “… who are called …”
Romans 8:18-30 (New Revised Standard Version)
Well, what stands out to you?
Let’s take it a little further.
{ubi caritas et amor, Deus ibi est}
If you ever came to some portion of Scripture and had a hard time finding something that caught your attention and provoked some questions for you, it would not be these sentences.
Romans 8:18-30 (New Revised Standard Version)
Shall we begin with this – Do you find a common theme (or themes) that you hear through this reading?
{ubi caritas et amor, Deus ibi est}
As you return to Paul’s words, look for what he tells us about how we are to be “alive to God.”
Romans 6:1-14 (New Revised Standard Version)
Consider for a moment,
Where does Paul want you to live?
{ubi caritas et amor, Deus ibi est}
In my last post, I asked, “Do we discover the essence of this passage by counting the occurrence of certain words or by some other means?”
Romans 6:1-14 (New Revised Standard Version)
What if in the first paragraph of this week’s reading we heard, “ … grace … go on living … baptized into Christ Jesus … buried with him … might walk in newness of life.”
Is that what Paul wants us to pay attention to?
{ubi caritas et amor, Deus ibi est}
I.
Paul asks, “What then are we to say?”
Romans 6:1-14 (New Revised Standard Version)
The words “sin” and “death” occur frequently in these paragraphs.
{ubi caritas et amor, Deus ibi est}
Before you read this week’s Scripture again, consider Jesus’s remark to the those who “… had believed in him…” – “If you continue in my word, you are truly my disciples ….”
John 8:31-38 (New Revised Standard Version)
What do you think of when you are encouraged by Jesus to continue in his word?
{ubi caritas et amor, Desu ibi est}
Staying with the notion of freedom, notice, “… everyone who commits sin is a slave to sin…. The slave does not have a permanent place in the household …”
John 8:31-38 (New Revised Standard Version)
As I read and reread these words it seems to me Jesus is making a connection between freedom and having a “permanent place in the household.”
{ubi caritas et amor, Deus ibi est}
Jesus suggests three things await those who “continue in my word,” (1) they are truly Jesus’ disciples; (2) they will know the truth; and (3) they will be free.
John 8:31-38 (New Revised Standard Version)
Jesus’ statement about freedom gets some kickback from those “who had believed in him.” They claim to “have never been slaves to anyone.”
Why might they deny their absence of freedom in those circumstances?
{ubi caritas et amor, Deus ibi est}
Reply
of God have you noticed in your life?
.