In judging Sodom and Gomorrah, God's hatred of sin -- including the sin of homosexuality -- is clear.
A Christ-Centered, Bible-Believing Fellowship
Winston-Salem, North Carolina
In judging Sodom and Gomorrah, God's hatred of sin -- including the sin of homosexuality -- is clear.
The reality that God is a just Judge is proven by His response to the fallen, rebellious angels who committed the heinous sin described in Genesis 6:1-4.
God's response to Israel's unbelief is proof that He takes rebellion seriously -- and that He is a God of judgment.
To maintain unity in the body, each Christian must cease judging other Christians who hold different preferences and convictions. Instead, we are to leave all judging in the hands of the Lord for the time when He, at the future judgment seat of Christ, renders a verdict on our lives.
As the supreme sovereign, God has the right to glorify Himself. This is His highest priority. He fulfills this priority by displaying patience to both the reprobate and the elect.
Paul uses an illustration from a scene familiar to those living in ancient times to make the case that God has the right to be Himself. This includes the right to judge all sinners that He chooses to judge, and to show mercy to all sinners that He chooses to save.
God is absolutely free to show mercy to whom He desires (the doctrine of election). He is equally free to pass judgment on those He rejects (the doctrine of reprobation).
John makes one of the most significant and far-reaching statements about God’s nature: "God is love." As we celebrate Christmas, it’s important for us as Christians to recognize that God sent His Son into the world to atone for the sins of His people and thus satisfy His holy wrath. And in doing this, He manifested His inherent love. As recipients of this divine love, we must also recognize the great obligation we have now to love one another.
We expect a judge to be just in all his decisions. So is God the Divine Judge unjust when He forgives sin? Paul provides the answer in the doctrine of propitiation. These two verses ought to make people tremble as they behold the majesty of the Divine Judge who sits in the heavens and establishes His justice through the cross of Christ.
Paul re-emphasizes that Jews are also held accountable to their Law, while covering what the Law can and cannot do.
For the Jew, trusting in the Law and circumcision for salvation was dangerous grounds. Paul provides more details about the inherent dangers of moralism, including a lifestyle of hypocrisy, the potential of blasphemy, and an absence of true spirituality.
In this section, this Apostle Paul provides more detail in the case he is making against the Jew -- really, any "moralist" -- by describing how moralism leads to a false sense of security and an attitude of superiority.
How can it be that God is an impartial judge towards both Jew and Gentile? Both have a form of the Law, yet have failed to live it out.
Both Jew and Gentiles stand guilty before God and deserve punishment because neither are able to live a persistent lifestyle of godliness. As such, God's judgment of man is an individual, objective, impartial matter.
Beginning with chapter 2, Paul's attention is now turned towards the Jews, many of whom believed that their heritage and covenant relationship with God ensured their Divine acceptance. Discover why the hypocrisy, presumption, and complacency of the "moralist" makes him just as guilty as the pagan.
Paul lists the types of things he has in mind when he speaks of the depravity that God judges. Each nuance of these terms portrays an aspect of moral depravity that cries out to heaven for God's retribution.
Paul presents the reality that, because man has dethroned and replaced God, he is experiencing retribution from God. This retribution has three main features: its nature, grounds, and manifestation.
Is God being too hard on people? No -- rather, God's wrath is vindicated and necessary since the order and arrangement in the heavens and on earth bear witness to God. Most importantly, man naturally perceives we are accountable to Him.
God's wrath is the dreadful consequence to man's sin. This wrath is revealed against ungodliness -- the pervasive attitude of a lack of reverence -- and unrighteousness -- the intentional violation of God's law.
Paul begins a discourse on how ignorance of God's Law provides no excuse, and how privilege provides no exemption when it comes to God's wrath. The message of God's wrath is actually a precursor to presenting the gospel. This section of Romans deals with the reality of God's wrath, and the revelation of it.
The God-centered nature of the gospel is expounded upon. The power of the gospel is revealed by His declaration of the sinner's innocence. This declaration is only possible by imputing to him that which he most needs: the righteousness of God. God's righteousness denotes His activity of "establishing right" and intervening to save His people; this includes judging those who oppose Him.
Jonah's prayer from inside the belly of a fish provides four imperative lessons: recognizing and responding to God's discipline, running from idolatry, responding with loyalty, and salvation is from the LORD.
The "love of God" is actually a very difficult doctrine. We must learn to adopt a biblical perspective on God's love.
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