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Whoever believes in him will not be put to shame

Written by LWOM Amsterdam on . Posted in Romans, What’s new?.

What does it mean that whoever believes in him will not be put to shame (Romans 9:33)?

Romans 9:33 says, “As it is written: ‘See, I lay in Zion a stone that causes people to stumble and a rock that makes them fall, and the one who believes in him will never be put to shame.’” In this passage, the apostle Paul begins by expressing his anguish over the Jews who reject Christ. In verses 30–33, he shows us why. Instead of accepting God’s righteousness by faith, they attempt to earn righteousness through their own works, causing them to stumble over the stumbling stone, which is Christ (verse 33).

In contrast, Paul declares that those who believe in Christ will not be put to shame. The statement is presented as a matter of fact and can be seen as a promise. It signifies that those who trust in Christ for eternal life and are declared righteous by faith will never experience disappointment or disgrace at the end. They will not be ashamed. This assurance in Christ motivates us to remain in Him, unlike pursuing a works-based righteousness, where our confidence relies on our own abilities.

Scripture gives us certainty that whoever believes in Jesus will not be put to shame, and it points to the monumental event of the resurrection. In another of his letters, Paul argues that Christianity would be false if Christ’s resurrection never occurred, and our hope would be in vain (1 Corinthians 15:12–20). Evidence for the resurrection abounds, including the conversion of Paul, the radical transformation of the disciples, their willingness to suffer for what they claimed to have seen, and their credible eyewitness testimony.

Our faith in Christ is never misplaced. Those who trust in Him will not be put to shame, for He has won the victory over death and the grave (Revelation 1:18). But various factors can sometimes shake our confidence. These include our own sins and even our lack of spiritual growth. It is easy to lose assurance of salvation after a major failure, and sometimes we make the mistake of the unbelieving Jews in Romans 9, placing hope in our good deeds rather than Christ’s perfect work.

Christians at all stages of spiritual development must be reminded that our hope is firmly anchored in Christ:
In Christ alone my hope is found,
He is my light, my strength, my song;
This Cornerstone, this solid Ground,
Firm through the fiercest drought and storm.
What heights of love, what depths of peace,
When fears are stilled, when strivings cease!
My Comforter, my All in All,
Here in the love of Christ I stand.
(Credits: Townend, S., and Getty, K. Thankyou Music, adm. by CapitolCMGPublishing.com, 2001).

Our response to having a secure foundation in Christ should be one of gratitude. Knowing that we will not be put to shame provides motivation to live for God every day in every circumstance. This security doesn’t give us a license to sin but rather empowers us to freely obey God without fear of condemnation from the law.

This security should also motivate us to evangelize the lost. Christ is not just our hope; He is the hope of everyone else as well. It is our responsibility to point others to Christ through our words and actions. Our prayer is that they may not stumble over the Stumbling Stone but instead discover true, life-giving hope.

Christ is the end of the law

Written by LWOM Amsterdam on . Posted in Romans, What’s new?.

What does it mean that Christ is the end of the law (Romans 10:4)?

In Romans 10:4, the apostle Paul writes, “For Christ is the end of the law for righteousness to everyone who believes” (ESV). The Greek word translated as “end” means “aim or purpose.” Christ is the aim and purpose of the law not because He abolished it but because He fulfilled it: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17, ESV). By fulfilling the law, Christ guarantees the imputation of His righteousness to everyone who believes.

Apart from Christ, no one is righteous (Romans 3:10). The prophet Isaiah bluntly says, “We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away” (Isaiah 64:6, ESV). Unfortunately, Israel had deluded itself into believing that righteousness could be obtained through the law. Paul argues, however, that the law cannot make us righteous. He says, “Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. For by the works of the law no human being will be justified in his sight, since through the law comes knowledge of sin” (Romans 3:19–20, ESV). The law effectively reveals our sinfulness, but it cannot justify or make us right before God.

Elsewhere, Paul says, “Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith” (Galatians 3:23–24, ESV). The law, then, was a promise of things to come. Nay, it was a promise of the One to come. Christ, in perfect obedience to the Father’s will (John 8:29), fulfilled the righteous requirement of the law and became the end of the law. Those who trust in Christ have received His righteousness; not because we have earned it, but because of His grace: “All have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith” (Romans 3:23–25, ESV). Salvation is by grace alone through faith alone in Christ alone.

Israel should have known that the law pointed to Christ: “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me” (John 5:39, ESV). However, they were “ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness” (Romans 10:3, ESV). Here, we have a biblical definition of sin. It is failure to submit to God’s righteousness. This is a spiritual and moral failure rather than an intellectual one (see John 3:19–21). To overcome this failure, God “gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV). In Christ, we graciously receive His righteousness, a righteousness that could not be obtained through our own law-keeping (2 Corinthians 5:21). In this way, Christ is the end of the law.

Goodness of God leads to repentance

Written by LWOM Amsterdam on . Posted in Romans, What’s new?.

What does it mean that “the goodness of God leads to repentance” (Romans 2:4)?

In Romans 2:3–4, the apostle Paul addresses a Jewish audience (see Romans 2:17), cautioning them against hypocrisy and judgmentalism. He points out that their condemning of the Gentiles for sins they also committed showed contempt for the patience, tolerance, and goodness of God that they themselves had received: “And do you think this, O man, you who judge those practicing such things, and doing the same, that you will escape the judgment of God? Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?” (NKJV).

“The goodness of God” simply refers to His kindness. In the original Greek, the term translated as “goodness” (KJV, NKJV) or “kindness” (NIV, ESV) means “the quality of being warmhearted, considerate, humane, gentle, and sympathetic.” Paul often spoke of the Lord’s extraordinary kindness toward us and how the goodness of God ought to motivate us to be kind to others (Romans 11:22; Ephesians 2:7; Titus 3:4).

King David observed how God’s people have long celebrated His “abundant goodness” (Psalm 145:7; cf. Exodus 18:9; Isaiah 63:7; Psalm 27:13). Because of His goodness, God made an everlasting covenant with Israel, saying, “I will never stop doing good to them” (Jeremiah 32:40). God blessed Israel with rich physical and spiritual resources. He gave them a “good land” flowing with milk and honey (Deuteronomy 8:7; see also Exodus 3:8, 17; 33:3; Numbers 13:27; Deuteronomy 26:9) where He promised to shepherd, protect, and care for them (Psalm 23; 28:9; 121:3–5). In His goodness, God laid out the law so that, through obedience, they “might always prosper and be kept alive” (Deuteronomy 6:24).

God established the tabernacle (and later the temple) so His people would have a tangible reminder of His presence (Exodus 25:8; 33:9–10; 40:34–35). He gave them a system of worship and the priesthood to make atonement for their sins (Leviticus 9:7). All these Old Testament blessings pointed to God’s Son, the Messiah, whom He would send as Israel’s Savior—the ultimate demonstration of God’s goodness and kindness (Acts 10:38; Hebrews 9:11; 2 Corinthians 9:15). Even though Israel rejected the Messiah and crucified Him, God continued to give them every opportunity to be saved, pouring out His grace and delaying His judgment (John 1:16–17).

It is not fear of judgment or punishment that leads people to repent of their sins and be saved, but the goodness of God and “the incredible wealth of his grace and kindness toward us, as shown in all he has done for us” (Ephesians 2:7, NLT). God is not a heartless dictator but a merciful, forgiving, loving God (Psalm 25:6; Daniel 9:9; Ephesians 2:4; James 5:11; 1 Peter 1:3). He is patient with sinners who deserve judgment because He “wants everyone to be saved and to understand the truth” (1 Timothy 2:4, NLT; see also Isaiah 30:18; Ezekiel 18:23, 32; 33:11; 2 Peter 3:9).

God’s children—those who know and have experienced the goodness of God—must never forget to show His kindness and mercy to others. Jesus said, “Do not judge others, and you will not be judged” (Matthew 7:1, NLT; see also Romans 14:13; 1 Corinthians 4:5; James 5:9). Jesus wasn’t suggesting that we ignore immorality in others (see Matthew 18:15–18; Hebrews 3:13). Both Jesus and Paul were speaking against the self-righteous, hypocritical tendency to point the finger at someone else and not realize that three fingers are pointing back at us.

Believers can evaluate the character and actions of others and recognize sin. But whenever we confront sin in someone else, we must remember that God’s goodness leads people to repentance. As we attempt to bring correction, healing, and restoration, we must maintain an attitude of love, gentleness, and humility, carefully keeping an eye on our own spiritual state (Psalm 141:5; 1 Corinthians 4:21; Hebrews 12:13; Galatians 6:1–2; 2 Timothy 2:25; James 5:19–20).

Gifts and calling of God are irrevocable

Written by LWOM Amsterdam on . Posted in Romans, What’s new?.

What does it mean that the gifts and calling of God are irrevocable (Romans 11:29)?

As Paul states in Romans 11:29, “the gifts and callings of God are irrevocable” or “without repentance” (KJV). “Gifts” are those things that are freely or graciously given—think of the Christmas gifts you may have been given as a child. “Callings” are those things someone has summoned or invited another to do. In this instance, the gifts and callings come from God—God is the giver of the gifts and the initiator of the callings. These particular gifts and callings “can never be withdrawn” (NLT).

In the immediate context of Romans 11:29, Paul is discussing the place of Israel in God’s plan. Romans 1—8 discusses the condemnation, justification, sanctification, and future glorification of all the world. He concludes chapter 8 with a wonderful statement of the surety of all these things, particularly the security of the believer in Christ regarding eternal life. The following questions then arise: “Didn’t God make promises to Israel? Are those promises going to be kept?” Paul answers in Romans 9—11.

Prior to the statement, “The gifts and callings of God are without irrevocable” in Romans 11:29, Paul says that “Israel has experienced a hardening in part until the full number of the Gentiles has come in” (Romans 11:25). When all the Gentiles who will be saved receive salvation, Israel will return to God and be saved (verse 26). Paul then concludes that, from the viewpoint of the Gentile, the Israelites are enemies, but, from the viewpoint of God, they are His beloved (verse 28). God will not renege on His promises to Israel, because the gifts and callings of God are without repentance (verse 29).

The history and future of Israel are foundational for understanding Romans 11:29. In Genesis 12, God makes a seven-part promise to Abraham. The first part of this promise is, “I will make you into a great nation” (Genesis 12:2). Abraham follows the command of God and leaves his homeland. God fulfills His promise by making the descendants of Abraham a great nation—Israel. God calls Abraham to be the father of this nation. This calling is irrevocable. Throughout the Old Testament, God makes many promises to Israel, including an eternal kingdom (2 Samuel 7:12–13), fellowship with Him (Jeremiah 31:31–34), and much more.

Paul was sure that God had plans for Israel. The people had hardened their hearts against God, but God’s gifts and callings are without repentance. God did not regret those gifts and callings and would not revoke them. Even to this day, God has not fulfilled all the gifts, callings, and promises given to Israel, but we can be certain, as Paul was, that He will.

God’s gifts and callings to the believer in Christ are also irrevocable. For example, “the free gift of God is eternal life” (Romans 6:23). This gift is given to those who believe in the finished work of Jesus Christ (Ephesians 2:8–9); namely, His death and resurrection (1 Corinthians 15:3–4). That gift is truly eternal, secure, and irrevocable.

Rejoice with those who rejoice

Written by LWOM Amsterdam on . Posted in Romans, What’s new?.

What does it mean to rejoice with those who rejoice (Romans 12:15)?

Romans 12:15 encourages empathy, urging believers to “rejoice with those who rejoice, and weep with those who weep” (NKJV). In this chapter, Paul switches from the teaching of doctrine to a discussion of practical living. He opens with the admonition, “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship” (Romans 12:1, ESV). It is within the context of living our lives according to the gospel that we are told to rejoice with those who rejoice and weep with those who weep.

A poignant example of one who wept with those who wept is Jesus Himself, after Lazarus’ death. Despite knowing He would raise Lazarus again, Jesus joined Mary and Martha in their sorrow (John 11:35). Another picture of Christ’s empathy is given in Hebrews 4:15, which presents Jesus as the High Priest who understands our weaknesses.

To rejoice with those who rejoice is to appreciate their good fortune and find joy in their success. This counters envy. To weep with those who weep is to carry the burden of others and share in their sorrow. This counters apathy and disinterest. Christ wept with us, being “a man of sorrows” (Isaiah 53:3). He rejoiced with us, being “full of joy through the Holy Spirit” at the disciples’ success in ministry (Luke 10:21).

The command to rejoice with those who rejoice and weep with those who weep hints at the ups and downs of Christian living. Life has hills and valleys. We will not always rejoice, and we will not always weep. Life in a broken world means that there will be good fortune and daunting challenges. There is “a time to weep and a time to laugh, a time to mourn and a time to dance” (Ecclesiastes 3:4).

As believers in Christ, we shouldn’t be aloof to the suffering of our brothers and sisters, nor overly wary of their success. Scripture calls us to genuine empathy, seeing others through Christ’s eyes. We can share the ups and downs of life together.

The empathy required in Romans 12:15 can be counterintuitive, and the command can be challenging to obey. When going through the valleys, rejoicing in others’ success may seem unfair, especially when their success aligns with our desires. Similar to what Job’s friends did, we may rationalize someone’s suffering, forgetting compassion. Perhaps this is why Paul begins the epistle of Romans with a look at the gospel, emphasizing the doctrine of justification by grace through faith. The empathy required of Christians—as well as other ethical obligations—should be obeyed based on the gospel that saves us. Through the empowerment of the indwelling Holy Spirit, we can rejoice with those who rejoice, and weep with those who weep.

Debased mind

Written by LWOM Amsterdam on . Posted in Romans, What’s new?.

What is a debased mind in Romans 1:28?

A key theme in the book of Romans is the righteousness of God. Before presenting his case that humans can partake of God’s righteousness by placing their faith in Jesus Christ (Romans 3:21—8:31), the apostle Paul explained why they need it. In Romans 1:18–32, he began his argument. Even though God has unmistakably revealed Himself through creation (Romans 1:20), people persistently reject Him because they are condemned, powerless, and hopeless apart from Him. Since some people refuse to acknowledge God, Paul asserted, “God gave them up to a debased mind and to things that should not be done” (Romans 1:28, NRSV).

When we willfully choose to trade the glory of God and the truth about God for lies, to worship idols and created things instead of the Creator, God gives us what our heart desires, and we fall deeper and deeper into moral decline. One aspect of the downward spiral described by Paul in Romans 1:18–32 is “a debased mind.” The word for “debased” in the original Greek means “morally reprehensible, depraved, worthless, despicable.” The expression is alternatively translated as “corrupt mind” (CSB), “foolish thinking” (NLT), and “worthless mind” (HCSB).

God has given humans internal (Ecclesiastes 3:11) and external (Acts 17:23–31; Romans 1:20) evidence of His existence. Some even “knew God, but they wouldn’t worship him as God or even give him thanks. And they began to think up foolish ideas of what God was like. As a result, their minds became dark and confused” (Romans 1:21, NLT). They became like the people of Noah’s time: “The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time” (Genesis 6:5).

Paul stated that a debased mind leads people into “every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; they have no understanding, no fidelity, no love, no mercy. Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them” (Romans 1:29–32).

A debased mind cannot discern what is good, righteous, moral, or ethical. It estranges people from God, making them “his enemies, separated from him by [their] evil thoughts and actions” (Colossians 1:21, NLT). Paul explained, “Those who live according to the flesh have their minds set on what the flesh desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace. The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so” (Romans 8:5–7).

A debased mind substitutes what is good for what is evil. It exchanges “the truth about God for a lie” (Romans 1:25). It places more importance on the creation than the Creator (Isaiah 44:16–18). It seeks guidance from the universe rather than pursuing the God of the universe. Paul warned Timothy, “These people always cause trouble. Their minds are corrupt, and they have turned their backs on the truth. To them, a show of godliness is just a way to become wealthy” (1 Timothy 6:5, NLT). According to Paul, “depraved minds and a counterfeit faith” describe the condition of false teachers (2 Timothy 3:8).

Paul urges Christians to “no longer live as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts” (Ephesians 4:17–18). As believers, we must guard our minds and “let the Spirit renew [our] thoughts and attitudes. Put on [our] new nature, created to be like God—truly righteous and holy” (Ephesians 4:23–24, NLT). We must let God transform all traces of our previously debased minds “by changing the way [we] think. Then [we] will learn to know God’s will . . ., which is good and pleasing and perfect” (Romans 12:2, NLT).

Where sin abounded grace abounded more

Written by LWOM Amsterdam on . Posted in Romans, What’s new?.

What does it mean that where sin abounded grace abounded more (Romans 5:20)?

Paul’s Epistle to the Romans is important in that it explains the mercies of God and what we are expected to do in light of those mercies. In Romans 1—3:20 Paul explains that all people fall short of God’s standards, are unrighteous, and need His grace. In Romans 3:21—4:25, Paul explains how God expressed His grace in His good news (or gospel) of righteousness. Romans 5—8 describes the results of that grace applied in salvation through Jesus Christ and what that means for those who have believed in Him. It is in that section that Paul asserts that where sin abounded grace abounded more (Romans 5:20). Romans 9—11 illustrates God’s faithfulness in fulfilling His salvation promises by using the example of Israel and explaining how one day the entire people of Israel will be delivered. Romans 12—16 underscores the responsibilities believers have to walk in the mercies that God has shown.

As Paul is explaining in Romans 5—8 the results of salvation by grace through faith, in order to show the magnificence of God’s grace, Paul first illustrates the human need for grace. We have been justified (declared righteous by God), and now we have peace with God (Romans 5:1). Before that we were helpless (Romans 5:6), and we were enemies of God (Romans 5:10). We were in bondage under sin because we were born from Adam, whose sin left a stain on all those who would follow in his line (Romans 5:12–19). As if sin wasn’t grievous enough, sin was amplified by law or ethics and rules of behavior in general (Romans 5:20) and was later amplified even further by the Law of Moses, which became a tutor to show people their need for Christ (Galatians 3:17–24). But in His grace God did not leave us in this hopeless and helpless position. While we were still helpless, Christ died for us (Romans 5:6), expressing the ultimate gift of grace and providing for our justification by faith in Him. The result is peace with God.

No longer are we enemies of God or children of wrath as we once were (Ephesians 2:1–3), because where sin abounded grace abounded more (Romans 5:20). Even when human law and the Law of Moses brought increased opportunity for sin (Romans 7:7–8), God’s grace still covered all of it through the shed blood of Jesus on the cross, because while we were yet sinners Christ died for us (Romans 5:8). Paul explains this later as the essence of the gospel—that Christ died for our sin (1 Corinthians 15:1–3). Because where sin abounded grace abounded more (Romans 5:20), we can have justification and new life through Jesus Christ by believing in Him.

Because of God’s grace expressed through the blood of Jesus poured out as a substitute for us, we are no longer in bondage to sin and are now free to live in Christ (Romans 6:6–8). This is why Paul could exclaim that he was not ashamed of the gospel—it is how God has provided for the salvation of all who believe in Jesus Christ, no matter their past (Romans 1:16–17). Where sin abounded, grace abounded more (Romans 5:20), and because of God’s abounding grace, we can now be filled with joy, peace, and hope (Romans 15:13).

The gift of God is eternal life

Written by LWOM Amsterdam on . Posted in Romans, What’s new?.

What does it mean that the gift of God is eternal life (Romans 6:23)?

In Romans 6:20–23, Paul invites Christians to consider their lives before coming to Christ and since. He also compares the contrasting rewards of each way of life: “When you were slaves to sin, you were free from the control of righteousness. What benefit did you reap at that time from the things you are now ashamed of? Those things result in death! But now that you have been set free from sin and have become slaves of God, the benefit you reap leads to holiness, and the result is eternal life. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”

Before salvation, we were slaves to sin and destined for death. But through faith in Jesus Christ, we received the gift of God, which is the salvation of souls unto eternal life: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him” (John 3:16–17).

The word gift (charisma in Greek) in Romans 6:23 means “a present given as a sign of good favor.” Ephesians 2:8–9 elaborates on this gift: “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.” The gift of God does not depend on our behavior. It cannot be earned, like a wage. The Bible calls it a “free gift” (Romans 6:23, ESV). We don’t work for the gift of eternal life; we receive it simply because God’s good favor is poured out on us.

The gift of God is His “abundant provision of grace.” It is “not like the trespass,” which brings death through sin. “God’s grace and the gift that came by the grace of the one man, Jesus Christ” brings everlasting life (Romans 5:15–17; see also Romans 3:24; Ephesians 1:7–8). Sin pays its wages in death, and sinners get what they deserve. But God bestows a free gift, and believers in Jesus Christ receive what they don’t deserve—eternal life.

The gift of God is Jesus Christ, His Son. The apostle Paul thanks God for His “indescribable gift” in Jesus (2 Corinthians 9:15). Jesus calls Himself “the gift of God” in the form of “living water” to the woman of Samaria (John 4:10). Jesus provides this definition of eternal life: “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3). The gift is knowing the One True God through a relationship with Jesus Christ, His Son, who is Himself eternal life.

Christians receive all of Christ’s benefits because of our union with Jesus Christ. Jesus died, and therefore we have died in Him (Romans 6:3; Galatians 2:20). Christ was raised from the dead; thus, we were introduced to new life (Romans 6:4–5). He lives to God, and now we live to God (Romans 6:10–11). Jesus Christ will live forever, and we will live eternally with Him (John 17:3; 1 John 2:25).

The only grounds for receiving the gift of God is the atoning sacrifice of Jesus Christ on the cross. Jesus is the righteous channel of God’s gift of grace poured out by His blood (1 Peter 1:18–19; Revelation 1:5). If we are in Christ through faith, we receive every spiritual blessing in Him (Ephesians 1:3–14). “God has given us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life. I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life” (1 John 5:11–13).

The gift of God is abundant spiritual life—a life with meaning, purpose, and joy—from the moment of salvation and for all eternity (John 10:10; 1 Corinthians 2:9). The old life of sin has no benefit and only leads to death. But serving God has the advantage of sanctification leading to holiness and the gift of God—eternal life in Jesus Christ.

Sin shall not have dominion over you

Written by LWOM Amsterdam on . Posted in What’s new?.

What does it mean that sin shall not have dominion over you in (Romans 6:14)?

In Romans 6:9–14, the apostle Paul communicates a key concept of justification referred to as “imputed righteousness.” He is teaching Christians how they can experience freedom from the control of sin over their lives. When Jesus Christ died and was resurrected from the dead, the victory He achieved over sin and death was imparted to all who believe in His name and receive Him as Lord and Savior. Paul writes, “For sin shall not have dominion over you, for you are not under law but under grace” (Romans 6:14, NKJV).

Before salvation, sin was like a slave-driving master over us. Now, as “prisoners of Christ Jesus” (see Ephesians 3:1), we no longer live under the requirements of the law but under the freedom of God’s grace: “Just as sin ruled over all people and brought them to death, now God’s wonderful grace rules instead, giving us right standing with God and resulting in eternal life through Jesus Christ our Lord” (Romans 5:21, NLT; see also Romans 7:4, 6; Galatians 2:19). Because we belong to Jesus, “the power of the life-giving Spirit” has set us free “from the power of sin that leads to death” (Romans 8:2, NLT). We are no longer obligated to do what our sinful nature urges us to do (Romans 8:12).

In Romans 6:9, Paul explains that “Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. For the death that He died, He died to sin once for all; but the life that He lives, He lives to God” (Romans 6:9–10, NKJV). Then Paul clarifies how we can experience what Jesus experienced: “In the same way, count yourselves dead to sin but alive to God in Christ Jesus” (Romans 6:11). To “count” is “to consider, to reckon, to think, to credit.” In the same way that Jesus is free from sin and death and alive to God, we must think of ourselves as free. We get to credit or apply to ourselves the same truth that applies to our Savior. Christ’s freedom is now our freedom. Sin shall not have dominion over you because it has no mastery over Christ in whom you live and move and have your being (Acts 17:28; see also 1 John 4:9).

Through the death of Jesus, the believer has died, and his life is now “hidden with Christ in God” (Colossians 3:3). We are new creations in Christ; the old life of sin under the law is gone, and a new life of spiritual freedom under God’s grace has begun (2 Corinthians 5:17). If we are truly dead, we are free from sin’s influence. The penalty for sin has been paid, and we no longer must answer to sin’s dominion over us.

God counts Christians dead to sin because of their identification with the death and resurrection of Christ. If God considers us dead to sin, we must also think of ourselves as dead to sin’s dominion. If God says it is so, then we must believe it. Counting yourself dead to sin means you “don’t copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think. Then you will learn to know God’s will for you, which is good and pleasing and perfect” (Romans 12:2, NLT).

In Romans 6:12–13, Paul firmly cautions believers to make a clean break from their old sinful ways of living: “Do not let sin control the way you live; do not give in to sinful desires. Do not let any part of your body become an instrument of evil to serve sin. Instead, give yourselves completely to God, for you were dead, but now you have new life. So use your whole body as an instrument to do what is right for the glory of God” (Romans 6:12–13, NLT). Peter affirms that Jesus carried our sins in His body on the cross so that we could be dead to sin’s dominance and live to do what is right for God’s glory (1 Peter 2:24).

Sin shall not have dominion over you when you offer your body “as a living sacrifice, holy and pleasing to God—this is your true and proper worship” (Romans 12:1). Before salvation, we lived under the law. Sin was our master because adhering to legalistic rules could not give us the power to resist sin. “So God did what the law could not do. He sent his own Son in a body like the bodies we sinners have. And in that body God declared an end to sin’s control over us by giving his Son as a sacrifice for our sins. He did this so that the just requirement of the law would be fully satisfied for us, who no longer follow our sinful nature but instead follow the Spirit” (Romans 8:3–4, NLT). The law merely served to reveal our weakness and failure. God’s amazing grace in the form of Jesus Christ’s sacrifice on the cross is the only thing sufficient to empower us to live according to the Holy Spirit’s control.

Walking in the truth of our salvation does not mean we will never sin again. We have the choice not to sin, and we have the grace of God empowering us not to sin, but we are still human and imperfect. The apostle John says, “If we claim we have not sinned, we make him out to be a liar and his word is not in us” (1 John 1:10). When we fall short of the mark, we have an advocate or legal representative in Jesus Christ, “the one who is truly righteous,” who pleads our case before the Father (1 John 2:1, NLT). John explains, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9). God responds in grace and mercy toward our human weakness because Jesus Christ died for our sins to give us His righteousness.

Sin shall not have dominion over you as a Christian because the grace of God saves you and enables you to turn away from “godless living and sinful pleasures” and “live in this evil world with wisdom, righteousness, and devotion to God” (Titus 2:11–12, NLT).

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