Romans - Devoted or Divided?

Romans - Devoted or Divided?

The Book of Romans confronts a church that loves Jesus—but is quietly dividing over background, culture, and spiritual status. Writing to believers in Rome, Paul lays out the gospel with surgical clarity: Jews have sinned. Gentiles have sinned. Everyone has sinned. And everyone is saved the same way—by grace through faith in Jesus Christ. 
Romans shows us that the gospel doesn’t just rescue individuals; it creates one unified family. Heritage doesn’t save. The Law doesn’t save. Good intentions don’t save. Only Christ does. From the opening thesis—“the righteous shall live by faith”—to the closing warnings against division, Paul reminds the church that at the foot of the cross, no one stands taller than anyone else. 
This letter dismantles pride, exposes religious performance, and calls believers to real transformation. Grace is not permission to keep sinning—it’s the power to walk free. The Spirit now lives in us, reshaping how we think, love, submit, forgive, and serve. Romans moves from doctrine to discipleship, from belief to behavior, from unity in Christ to love in action. 
If the church forgets Romans, it repeats Corinth. But if it remembers Romans, devotion heals division—and the gospel does what it has always done: unite sinners into one redeemed family. 

Reader's Version

Romans: Devoted or Divided? Part 1: The Gospel That Unites 

Sermon By Gene Simco 

Reader’s Version 

We find ourselves continuing in our Alpha & Omega series. We’ve been moving through the book of Acts. The four Gospels—Matthew, Mark, Luke, and John—show us the life and ministry of Jesus Christ. Acts then shows us the risen Jesus appearing to His disciples, ascending into heaven, and the birth of the Church. From there, we watched the Church expand—churches planted, missionaries sent, and Paul traveling from city to city. 

Now we arrive at the book of Romans. 

This is where Paul begins writing letters to many of the churches that were planted during those missionary journeys. Romans is unique, though. Much like Colossians, Paul is writing to a church he has not yet visited. 

Paul writes nearly half of the New Testament, mostly to churches he personally planted or had already visited. Romans is different. When he writes this letter, he has never been there. 

Acts ends with Paul in Rome—not as a celebrity pastor, but as a prisoner. He is under house arrest, chained, guarded, and limited. But the Word of God is not limited. 

Rome was the beating heart of the empire. It was the place Jesus had in mind when He said, 

“But you will receive power when the Holy Spirit comes upon you. And you will be my witnesses, telling people about me everywhere—in Jerusalem, throughout Judea, in Samaria, and to the ends of the earth.” 
—Acts 1:8 

In the first century, “the ends of the earth” essentially meant this: if the gospel reaches Rome, it reaches everywhere. 

So Acts ends in Rome. Romans begins on the road to Rome—but with Rome already as the problem Paul is addressing. 

Let’s back up and look at the context. 

When Paul writes Romans, he has not been to Rome yet. He is most likely in Corinth during the events described in Acts 18. That background matters: 

“Then Paul left Athens and went to Corinth.” 
—Acts 18:1 

“There he became acquainted with a Jew named Aquila, born in Pontus, who had recently arrived from Italy with his wife, Priscilla.” 
—Acts 18:2 

“They had left Italy when Claudius Caesar deported all Jews from Rome.” 
—Acts 18:2 

“Paul lived and worked with them, for they were tentmakers just as he was.” 
—Acts 18:3 

Claudius expelled all Jews from Rome. That included Jewish Christians like Aquila and Priscilla. As a result, the Roman church became predominantly Gentile—led by Gentiles, shaped by Gentiles, almost by default. 

Then Claudius dies. The Jews are allowed to return. 

They come back to a church that sings different songs, eats different food, and no longer centers its life around their calendar. 

Jewish Christians say, “We were here first. This is our story. Our Messiah. Our Scriptures.” 

Gentile Christians respond, “While you were gone, God moved through us.” 

Devotion slowly turns into division. 

Before that division explodes into open chaos, Paul writes Romans—to a church he hasn’t visited yet, but one that is already cracking along ethnic and religious lines. 

The goal of Romans is not merely to save individuals. It is to heal a divided body. 

Paul opens with what amounts to his thesis statement: 

“For I am not ashamed of this Good News about Christ. It is the power of God at work, saving everyone who believes—the Jew first and also the Gentile.” 
—Romans 1:16 

“This Good News tells us how God makes us right in his sight. This is accomplished from start to finish by faith. As the Scriptures say, ‘It is through faith that a righteous person has life.’” 
—Romans 1:17 

This is not a slogan for a Christian T-shirt. This is the foundation of the entire letter. 

Not ashamed—in the capital of an empire that crucified Jesus. 
Power of God—not politics, culture, or tradition. 
Everyone who believes—Jew and Gentile on the same terms. 
From start to finish—by faith, not by birth, ceremony, or performance. 

Paul is saying the same gospel that saves the worst Gentile sinner and the most religious Jew is the very gospel that must unite the Church. 

That’s where Romans begins—and that’s why it still matters. 

So in this next movement, Paul continues in Romans, and the scene unfolds almost like a courtroom. There’s a back-and-forth—between the Gentiles, then the Jews, and then the Jews back to the Gentiles. You see this pattern unfold throughout the first three chapters: first to the Gentiles, then to the Jews, and then to everybody. 

Paul starts where everyone in the synagogue would agree with him. No one would object. 

“For ever since the world was created, people have seen the earth and the sky. Through everything God made, they can clearly see his invisible qualities—his eternal power and divine nature. So they have no excuse for not knowing God.” 
—Romans 1:20 

“Yes, they knew God, but they wouldn’t worship him as God or even give him thanks.” 
—Romans 1:21 

They had creation as their sermon. 
They had conscience as their witness. 
They chose idols anyway. 

“They traded the truth about God for a lie. So they worshiped and served the things God created instead of the Creator himself, who is worthy of eternal praise. Amen.” 
—Romans 1:25 

The result is that God gave them over—not because He delighted in judgment, but because He allowed them to have what they insisted on. 

Now, it’s easy to preach Romans 1 as being about them—about the culture out there, about those people. 

But Paul is setting a trap for religious pride. He’s building a case. 

Yes, the Gentiles are guilty. 
Yes, idolatry is real. 
Yes, the world is falling apart. 

And just when the religious crowd says, “Amen,” he turns the knife. 

Reader’s Note: 

In this section, Paul will address homosexuality – here is an article for more on that subject: 

https://www.biblebelievingchristian.org/post/homosexuality 

Romans chapter two opens with Paul turning his attention directly toward those who believe they are in a position to judge. 

“You may think you can condemn such people, but you are just as bad, and you have no excuse. When you say they are wicked and should be punished, you are condemning yourself, for you who judge others do these very same things.” 
—Romans 2:1 

Here Paul is speaking to people who have the Law, who know the stories, and who belonged to God’s chosen nation. 

There is also an important note that comes later in the chapter, where Paul says, 

“And this is the message I proclaim—that the day is coming when God, through Christ Jesus, will judge everyone’s secret life.” 
—Romans 2:16 

This applies to everyone. Paul will return to this idea again in Romans 14. What he is saying here is that Christians, too, will be judged. This aligns with other passages of Scripture, such as First Peter, which says that judgment begins with the household of God. This is strong and sobering language, especially for Jewish believers. 

Paul then presses the argument further. 

“You who call yourselves Jews are relying on God’s law, and you boast about your special relationship with him.” 
—Romans 2:17 

“You know what he wants; you know what is right because you have been taught his law.” 
—Romans 2:18 

“You are convinced that you are a guide for the blind and a light for people who are lost in darkness.” 
—Romans 2:19 

“You think you can instruct the ignorant and teach children the ways of God. For you are certain that God’s law gives you complete knowledge and truth.” 
—Romans 2:20 

“Well then, if you teach others, why don’t you teach yourself? You tell others not to steal, but do you steal?” 
—Romans 2:21 

“You say it is wrong to commit adultery, but do you commit adultery? You condemn idolatry, but do you use items stolen from pagan temples?” 
—Romans 2:22 

“You are so proud of knowing the law, but you dishonor God by breaking it.” 
—Romans 2:23 

Paul dismantles the false security of heritage, head knowledge, and religious performance. 

He concludes this section by redefining what truly marks someone as belonging to God. 

“For you are not a true Jew just because you were born of Jewish parents or because you have gone through the ceremony of circumcision.” 
—Romans 2:28 

“No, a true Jew is one whose heart is right with God. And true circumcision is not merely obeying the letter of the law; rather, it is a change of heart produced by the Spirit. And a person with a changed heart seeks praise from God, not from people.” 
—Romans 2:29 

Paul’s point is that it was never ultimately about the outward sign, but about the heart. Religious people are capable of sin just as much as anyone else, though it is often hidden behind religious language, long familiarity with Scripture, or time spent within the church. Possessing spiritual heritage does not grant exemption from grace, nor does it remove accountability. 

Now Paul turns the argument on everyone, and the playing field is leveled. 

“Well then, should we conclude that Jews are better than others? No, not at all. For we have already shown that all people, whether Jews or Gentiles, are under the power of sin.” 
—Romans 3:9 

Paul makes it clear that no group is exempt. There is no advantage that places one group above another when it comes to sin. 

He summarizes this again just a few verses later. 

“For everyone has sinned; we all fall short of God’s glorious standard.” 
—Romans 3:23 

“Yet God, in his grace, freely makes us right in his sight. He did this through Christ Jesus when he freed us from the penalty for our sins.” 
—Romans 3:24 

There is an important detail here that we will return to later. The word sinned is past tense. We will save that discussion for chapter seven. Another key word is freely. The Greek word Paul uses here is δωρεάν (dōrean), which means without cost, without cause, and undeserved. It cannot be earned, it cannot be repaid, and it can only be received. 

At the foot of the cross, nobody stands taller. Romans chapter three dismantles Gentile rebellion, Jewish boasting, and modern pride right along with them. 

As Paul continues, he shows that this has never been a new idea. To make his case, he goes back to their heroes. 

“For the Scriptures tell us, ‘Abraham believed God, and God counted him as righteous because of his faith.’” 
—Romans 4:3 

Paul then presses the question further. 

“Now, is this blessing only for the Jews, or is it also for uncircumcised Gentiles? Well, we have been saying that Abraham was counted as righteous by God because of his faith.” 
—Romans 4:9 

“But how did this happen? Was he counted as righteous only after he was circumcised, or was it before he was circumcised? Clearly, God accepted Abraham before he was circumcised!” 
—Romans 4:10 

“Circumcision was a sign that Abraham already had faith and that God had already accepted him and declared him to be righteous—even before he was circumcised.” 
—Romans 4:11 

Paul’s point is that this happened before circumcision, before Sinai, and before the Law. The Old Testament never taught salvation by works. The Law never made anyone righteous; it exposed unrighteousness. Faith has always been the way in. 

This same pattern appears later in Ephesians, where Paul says we are saved by grace through faith so that no one can boast, yet we are also created for good works. Grace saves, but works reveal. Just as the Law exposes unrighteousness, good deeds expose whether faith is genuine. 

Paul then returns to the theme of unity. 

“So the promise is received by faith. It is given as a free gift, and we are all certain to receive it if we have faith.” 
—Romans 4:16 

“Abraham is the father of all who believe.” 
—Romans 4:16 

The blessing, then, is not limited to the Jews. Abraham is a spiritual father to all who believe, whether circumcised or not. The entire argument is aimed at unity between Jews and Gentiles. Abraham does not belong to one group alone. 

Readers Note: 

Much is said today about the “blessing of Abraham" or blessing Israel. Because that phrase is often misused in modern political and cultural contexts, an article addressing that issue is included separately. What matters here is Paul’s point—Abraham is the father of all who believe. Not only Jewish people, but Christians as well. 

https://www.biblebelievingchristian.org/post/who-is-blessed-in-abraham-a-critical-exegesis-of-genesis-12-1-3-and-the-israel-question 

Now, as we move into the next section, we come to Romans chapters five through seven. Understanding that this section is fundamentally about Adam and Christ being contrasted is the key to avoiding many of the false teachings that surround the passages we’re about to read. 

Paul begins by framing everything through that contrast. 

“Yes, Adam’s one sin brings condemnation for everyone, but Christ’s one act of righteousness brings a right relationship with God and new life for everyone.” 
—Romans 5:18 

“Because one person disobeyed God, many became sinners. But because one other person obeyed God, many will be made righteous.” 
—Romans 5:19 

Adam united humanity in sin. Christ unites humanity in salvation. That contrast sets the foundation for chapters six through eight. 

As Paul moves forward, he anticipates the obvious objection and addresses it directly. 

“Well then, should we keep on sinning so that God can show us more and more of his wonderful grace? Of course not!” 
—Romans 6:1–2 

“Since we have died to sin, how can we continue to live in it?” 
—Romans 6:2 

We are saved by grace, but grace is not permission. It is transformation. 

Paul continues to explain what that transformation means. 

“We know that our old sinful selves were crucified with Christ so that sin might lose its power in our lives. We are no longer slaves to sin.” 
—Romans 6:6 

“When we died with Christ we were set free from the power of sin.” 
—Romans 6:7 

“And since we died with Christ, we know we will also live with him.” 
—Romans 6:8 

“We are sure of this because Christ was raised from the dead, and he will never die again. Death no longer has any power over him.” 
—Romans 6:9 

“When he died, he died once to break the power of sin. But now that he lives, he lives for the glory of God.” 
—Romans 6:10 

“So you also should consider yourselves to be dead to the power of sin and alive to God through Christ Jesus.” 
—Romans 6:11 

“Do not let sin control the way you live; do not give in to sinful desires.” 
—Romans 6:12 

Paul repeats this point intentionally. 

“Thank God! Once you were slaves of sin, but now you wholeheartedly obey this teaching we have given you.” 
—Romans 6:17 

“Now you are free from your slavery to sin, and you have become slaves to righteous living.” 
—Romans 6:18 

“When you were slaves to sin, you were free from the obligation to do right.” 
—Romans 6:20 

“And what was the result? You are now ashamed of the things you used to do, things that end in eternal doom.” 
—Romans 6:21 

“But now you are free from the power of sin and have become slaves of God. Now you do those things that lead to holiness and result in eternal life.” 
—Romans 6:22 

“For the wages of sin is death, but the free gift of God is eternal life through Christ Jesus our Lord.” 
—Romans 6:23 

Over and over again, Paul says the same thing. We are no longer slaves to sin. We are dead to it. There is no reading of this chapter that leads to the conclusion that Christians are meant to continue sinning. Sin leads to death, and sin no longer has power over us. 

As Paul moves into the next section, he shifts into legal language. Death terminates obligation. His framework is that death ends the covenant. We are released from the Law’s authority, not reformed under it. 

Then something strange happens. 

Paul has just made it clear that we are no longer slaves to sin, that the Holy Spirit lives in us, and that sin has no power over us. Yet when we arrive at Romans chapter seven, the language changes dramatically. 

“I know that nothing good lives in me, that is, in my sinful nature.” 
—Romans 7:18 

“I want to do what is right, but I can’t.” 
—Romans 7:18 

“I want to do what is good, but I don’t.” 
—Romans 7:19 

“I don’t want to do what is wrong, but I do it anyway.” 
—Romans 7:19 

“But if I do what I don’t want to do, I am not really the one doing it; it is sin living in me that does it.” 
—Romans 7:20 

“I love God’s law with all my heart.” 
—Romans 7:22 

“But there is another power within me that is at war with my mind. This power makes me a slave to the sin that is still within me.” 
—Romans 7:23 

“Oh, what a miserable person I am! Who will free me from this life that is dominated by sin and death?” 
—Romans 7:24 

At first glance, this sounds contradictory. Paul says nothing good lives in him, yet the Holy Spirit lives in him. He calls himself miserable, yet elsewhere he says to rejoice always. He has just stated in chapter six that we are no longer slaves to sin and are released from its power. 

So how can Paul appear to contradict himself immediately? 

Despite this tension, people often use this passage as justification to continue sinning, saying that if Paul struggled like this, then sin is unavoidable. But Paul has already rejected that idea. He has already described himself as free from sin’s power. 

The key is remembering the larger context. Chapters five through seven are about Adam and Christ being contrasted. 

What Paul is doing here is using προσωποποιία (prosōpopoiía)—to “make a face.” He adopts the voice of Adam. In the Greek, the shift in tone is clearer. Paul is not describing his present Christian experience; he is dramatizing life under Adam, under the Law, and apart from the Spirit. 

This is why context, literary devices, and language matter. 

Now, if you doubted what I just said, Romans chapter eight backs it up. 

“So now there is no condemnation for those who belong to Christ Jesus.” 
—Romans 8:1 

“And because you belong to him, the power of the life-giving Spirit has freed you from the power of sin that leads to death.” 
—Romans 8:2 

There is an important distinction here between condemnation and judgment. We will all be judged, but as Christians, we will not be condemned. You see Paul make this same distinction in First Corinthians 11, where he contrasts judgment and condemnation again. This ties back to what we already saw in Romans chapter two, and it will come up again in Romans chapter fourteen. Christians will be judged, but there is no condemnation. At the same time, Paul continues to emphasize freedom from the power of sin, because the wages of sin is death. 

Paul then explains how this freedom is possible. 

“The law of Moses was unable to save us because of the weakness of our sinful nature.” 
—Romans 8:3 

“So God did what the law could not do. He sent his own Son in a body like the bodies we sinners have.” 
—Romans 8:3 

“And in that body God declared an end to sin’s control over us by giving his Son as a sacrifice for our sins.” 
—Romans 8:3 

“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 8:4 

Paul then draws a clear contrast. 

“Those who are dominated by the sinful nature think about sinful things, but those who are controlled by the Holy Spirit think about things that please the Spirit.” 
—Romans 8:5 

“So letting your sinful nature control your mind leads to death. But letting the Spirit control your mind leads to life and peace.” 
—Romans 8:6 

“For the sinful nature is always hostile to God. It never did obey God’s laws, and it never will.” 
—Romans 8:7 

“That’s why those who are still under the control of their sinful nature can never please God.” 
—Romans 8:8 

Then Paul makes this personal. 

“But you are not controlled by your sinful nature. You are controlled by the Spirit, if you have the Spirit of God living in you.” 
—Romans 8:9 

“And remember that those who do not have the Spirit of Christ living in them do not belong to him at all.” 
—Romans 8:9 

Paul’s point is clear. We have something very real living in us—the Holy Spirit. You cannot have it both ways. You are not controlled by your sinful nature if you belong to Christ. You are controlled by the Spirit. And if you are not, then Christ is not in you. 

That is extremely strong language, and it appears all over the New Testament. You see the same contrast throughout First John, and again in Galatians chapter five. The distinction is consistent and unmistakable. 

Our next section is Romans chapters nine through eleven. These chapters are answering a major question: if God is faithful, what about Israel? Has His promise failed? Remember, division is still the reason Paul is writing. He is addressing tension between Jews and Gentiles in the church. 

Paul uses the image of an olive tree to make his point. 

“But some of the branches were broken off, and you, a wild olive branch, were grafted in among the others and now share in the nourishing root of the olive tree.” 
—Romans 11:17 

“But you must not brag about being grafted in to replace the branches that were broken off. You are just a branch, not the root.” 
—Romans 11:18 

Paul’s warning to Gentile believers is clear. You were grafted in. You are not better. God has not forgotten Israel. He has not failed His promises. He has not created two churches. There is one people in Christ. 

Readers Note: 

 Many people use Romans chapters nine through eleven to argue for election or predestination. There is an irony in that, because Paul’s entire purpose in writing this section is pleading that everyone would come in. His desire is inclusion, not exclusion. It is a serious irony that some theological systems take this section and use it to argue the opposite of Paul’s intent. 

For those interested in that discussion, an article on election and predestination is included separately to address how these chapters are often misused. 

https://www.biblebelievingchristian.org/post/election-predestination 

In the next section, the letter turns. Romans chapters twelve through fourteen move almost entirely into the practical outworking of what Paul has already laid down. In many ways, this section is about loving one another, but it begins like this: 

“And so, dear brothers and sisters, I plead with you to give your bodies to God because of all he has done for you. Let them be a living and holy sacrifice—the kind he will find acceptable. This is truly the way to worship him.” 
—Romans 12:1 

“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 

This is where doctrine becomes discipleship. Mercy becomes a lifestyle. It is no longer about thinking like the world, but about being transformed by the renewing of the mind—having the mind of Christ. Worship is not merely singing; singing is an extension of a life that has already been given to God. 

From there, Paul moves into the subject of gifts and serving one another. The purpose of spiritual gifts is service. As in First Corinthians chapter twelve, there are far more than a small, limited list. Drawing also from Ephesians 4:11, Paul presents a broad and diverse picture of gifts given for the good of the body. 

He then turns outward, addressing how believers are to treat those outside the church. 

“Bless those who persecute you. Don’t curse them; pray that God will bless them.” 
—Romans 12:14 

“Be happy with those who are happy, and weep with those who weep.” 
—Romans 12:15 

“Live in harmony with each other. Don’t be too proud to enjoy the company of ordinary people. And don’t think you know it all!” 
—Romans 12:16 

“Never pay back evil with more evil. Do things in such a way that everyone can see you are honorable.” 
—Romans 12:17 

“Do all that you can to live in peace with everyone.” 
—Romans 12:18 

“Dear friends, never take revenge. Leave that to the righteous anger of God. For the Scriptures say, ‘I will take revenge; I will pay them back,’ says the Lord.” 
—Romans 12:19 

In simple terms, being a Christian often means doing the opposite of what the world tells us to do. We are called to pursue peace with everyone. 

Paul then continues into Romans chapter thirteen. 

“Everyone must submit to governing authorities. For all authority comes from God, and those in positions of authority have been placed there by God.” 
—Romans 13:1 

“So anyone who rebels against authority is rebelling against what God has instituted, and they will be punished.” 
—Romans 13:2 

“For the authorities do not strike fear in people who are doing right, but in those who are doing wrong. Would you like to live without fear of the authorities? Do what is right, and they will honor you.” 
—Romans 13:3 

“Pay your taxes, too, for these same reasons. For government workers need to be paid. They are serving God in what they do.” 
—Romans 13:6 

In light of Acts, this is an extraordinarily strong statement. Paul is clearly speaking about governing authorities, not church authorities. These were not fair rulers. Claudius expelled the Jews from Rome. They returned only to face persecution under Nero, during the same period Peter describes as fiery trials. Nero would burn Christians alive, yet Peter echoes the same instruction Paul gives here. 

Felix unjustly kept Paul imprisoned for two years while seeking a bribe. Festus and Agrippa both acknowledged that Paul had done nothing wrong, and yet Paul was still sent to Caesar. 

Paul is not naïve. He is not endorsing injustice. He is applying the teaching of Jesus from the Sermon on the Mount. This is difficult for us to comprehend, especially in a world that emphasizes retaliation, fairness, and self-defense. Yet the call of Scripture is consistent. These believers were treated far worse than we are today, and the answer Paul gives is the same. 

The answer is love. 

Romans chapter fourteen brings the focus back inside the church, and this is where Paul directly addresses the tension between Jewish and Gentile believers. 

“Accept other believers who are weak in faith, and don’t argue with them about what they think is right or wrong.” 
—Romans 14:1 

“For instance, one person believes it’s all right to eat anything. But another believer with a sensitive conscience will eat only vegetables.” 
—Romans 14:2 

“Those who feel free to eat anything must not look down on those who don’t. And those who don’t eat certain foods must not condemn those who do, for God has accepted them.” 
—Romans 14:3 

“Who are you to condemn someone else’s servants? Their own master will judge whether they stand or fall. And with the Lord’s help, they will stand and receive his approval.” 
—Romans 14:4 

“In the same way, some think one day is more holy than another day, while others think every day is alike. You should each be fully convinced that whichever day you choose is acceptable.” 
—Romans 14:5 

“Those who worship the Lord on a special day do it to honor him. Those who eat any kind of food do so to honor the Lord, since they give thanks to God before eating. And those who refuse to eat certain foods also want to please the Lord and give thanks to God.” 
—Romans 14:6 

If you remember what we discussed in Acts chapter ten, the context is not identical, but it is made clear that all foods are clean. This aligns with Mark chapter seven as well. Then, in Acts chapter fifteen, the council explains that Gentile believers do not need to follow the Law of Moses. 

At the same time, Acts fifteen also shows that believers were instructed to avoid meat sacrificed to idols. That makes this section especially powerful, because when we reach First Corinthians, Paul becomes more specific about meat sacrificed to idols. Here, Paul is addressing the issue in light of the gospel itself, which speaks volumes about legalism. 

It is also important to notice that some insist believers must keep a Sabbath or follow portions of the Law. Paul does not support that here. Keeping a Sabbath is not presented as a requirement. In fact, the weaker believer in this passage is the one insisting on restrictions. The legalist is framed as the weaker brother. 

Paul’s concern is unity. Rome is being told not to weaponize freedom and not to idolize personal scruples. Secondary issues are not meant to divide a family that has been bought by the blood of Christ. 

Earlier, in Romans chapter two, Paul reminded those who were being legalistic that judgment belongs to God. He does the same thing again here. 

“So why do you condemn another believer? Why do you look down on another believer? Remember, we will all stand before the judgment seat of God.” 
—Romans 14:10 

“Yes, each of us will give a personal account to God.” 
—Romans 14:12 

Paul reminds those who are condemning others to pick up a mirror. Judgment does not belong to us. It belongs to God. We will all stand before the judgment seat of Christ. And yet, as we have already established, those who truly belong to Christ will not be condemned. 

Chapter fifteen continues the same theme and opens with a clear directive. 

“We who are strong must be considerate of those who are sensitive about things like this. We must not just please ourselves.” 
—Romans 15:1 

Paul’s concern remains unity within the church, especially between those who feel freedom and those who feel restriction. 

There is also an important note here on missions. 

Remember how missionaries were sent in Acts chapter thirteen. Paul is now writing to Rome, a church he has never visited, and yet he says this: 

“My ambition has always been to preach the Good News where the name of Christ has never been heard, rather than where a church has already been started by someone else.” 
—Romans 15:20 

“I have been following the plan spoken of in the Scriptures, where it says, ‘Those who have never been told about him will see, and those who have never heard of him will understand.’” 
—Romans 15:21 

This echoes Acts thirteen, where missions looked very different than they often do today. They narrowed down from many to a few, then from a few to two. They prayed, fasted, and waited on the Holy Spirit. They were selective, intentional, and Spirit-led. This stands in sharp contrast to what might be called clipboard missions. 

Another key difference is that they did not return to the same places repeatedly. The goal was to go where the gospel had not yet been preached. 

Paul then closes the letter with greetings and warnings, emphasizing unity and guarding against false teaching. Chapter sixteen is not a throwaway section. 

We meet Phoebe, who served as a benefactor to Paul, much like Lydia did in Acts. Phoebe supported Paul’s ministry and is also referred to as a deacon. This shows that there were women serving in leadership roles up to a certain level within the early church. It is a noteworthy detail. 

What is emphasized throughout this closing section is togetherness—Jews and Gentiles together, men and women together, rich and poor together, house churches and leaders woven into one gospel family. 

Paul then ends with a warning. 

“And now I make one more appeal, my dear brothers and sisters. Watch out for people who cause divisions and upset people’s faith by teaching things contrary to what you have been taught. Stay away from them.” 
—Romans 16:17 

Paul’s final plea is clear. The gospel unites. Anyone who uses teaching to divide what Christ has united is dangerous. Such people are to be watched carefully and avoided. 

Acts showed us a church that was devoted and determined, pushed from Jerusalem all the way out to Rome. Romans shows us a church that is devoted but divided, and a gospel that heals those divisions before they spread. 

Gentiles have sinned. Jews have sinned. All have sinned. And the same cross both saves and unites us all. Before we ever see Corinth tearing itself apart over leaders, sects, liberty, and worship, Paul gives Rome—and us—the foundation. 

One problem: sin. 
One solution: Christ. 
One way: faith. 
One family: the church. 

If we forget Romans, we repeat Corinthians. 

Now let’s turn to some fulfillments, some Christophanies—what we might call the Alpha and the Omega. 

It is not my goal to cover every Old Testament quotation in Romans. We are only going to follow the ones that directly serve the application Paul is making. The first is this statement: the righteous shall live by faith. 

“Look at the proud! They trust in themselves, and their lives are crooked. But the righteous will live by their faithfulness to God.” 
—Habakkuk 2:4 

Paul quotes this directly. 

“This Good News tells us how God makes us right in his sight. This is accomplished from start to finish by faith. As the Scriptures say, ‘It is through faith that a righteous person has life.’” 
—Romans 1:17 

Habakkuk cried out during a time of injustice, wondering how God’s people could possibly survive coming judgment. God’s answer was not, “Try harder,” but “Trust me.” Paul takes that same line and makes it the cornerstone of the gospel. Righteousness is not earned by law, ethnicity, or achievement. It is received by faith. The unity of the church begins here, because everyone enters the same way. 

Next, we see the promise to Abraham’s family as a promise to all nations. 

“All the families on earth will be blessed through you.” 
—Genesis 12:3 

“And Abram believed the Lord, and the Lord counted him as righteous because of his faith.” 
—Genesis 15:6 

Paul applies this directly. 

“So the promise is received by faith. It is given as a free gift, and we are all certain to receive it, whether or not we live according to the law of Moses, if we have faith like Abraham’s.” 
—Romans 4:16 

“For Abraham is the father of all who believe.” 
—Romans 4:16 

“That is what the Scriptures mean when God told him, ‘I have made you the father of many nations.’” 
—Romans 4:17 

This is why it is important to understand the blessing of Abraham correctly. God did not promise Abraham a private religious experience. He promised him a global family. Paul shows that the true children of Abraham are defined not by circumcision or culture, but by faith alone. Jew and Gentile are not two peoples of God, but one people in Christ. The blessing to all the families of the earth is fulfilled in a unified church. 

Next, we see the promise of a new heart, not merely the law. 

“And I will give you a new heart, and I will put a new spirit in you. I will take out your stony, stubborn heart and give you a tender, responsive heart.” 
—Ezekiel 36:26 

“And I will put my Spirit in you so that you will follow my decrees and be careful to obey my regulations.” 
—Ezekiel 36:27 

Paul echoes this. 

“No, a true Jew is one whose heart is right with God. And true circumcision is not merely obeying the letter of the law; rather, it is a change of heart produced by the Spirit.” 
—Romans 2:29 

“But you are not controlled by your sinful nature. You are controlled by the Spirit, if you have the Spirit of God living in you.” 
—Romans 8:9 

The prophets promised more than forgiven rule-breakers. They promised transformed people. Paul connects that promise to the work of the Spirit in both Jews and Gentiles. True covenant membership is marked by a Spirit-changed heart, not by outward ritual. That is the only foundation strong enough to hold a diverse church together. 

Finally, we see the promise of one flock under one shepherd. 

“I will also bless the foreigners who commit themselves to the Lord.” 
—Isaiah 56:6 

“I will bring them to my holy mountain of Jerusalem, and will fill them with joy in my house of prayer.” 
—Isaiah 56:7 

“For my Temple will be called a house of prayer for all nations.” 
—Isaiah 56:7 

“The Sovereign Lord, who brings back the outcasts of Israel, says: I will bring others, too, besides my people Israel.” 
—Isaiah 56:8 

Paul applies this directly. 

“Remember that Christ came as a servant to the Jews to show that God is true to the promises he made to their ancestors.” 
—Romans 15:8 

“He also came so that the Gentiles might give glory to God for his mercies to them.” 
—Romans 15:9 

Paul then strings together Isaiah and the other prophets to show Gentiles praising God alongside Israel. Isaiah foresaw a day when the outsider would no longer be barred from God’s presence. Paul declares that day has arrived in Christ. The Jewish Messiah has become the Savior of the nations. 

The church, then, is neither a Gentile replacement for Israel nor a Jewish-only community. It is the place where the nations come together under one shepherd. 

Remember that devotion we talked about earlier. Division happens when we lose our determination to stay devoted to those things, especially when we forget what worship really is. 

Paul makes this clear in Romans chapter twelve. He urges, he appeals—παρακαλῶ—to brothers and sisters to offer their bodies as a living sacrifice. That, he says, is true worship. Then he follows it immediately with the command not to be conformed, but to be transformed. The issue is the mind. Worship is not simply what we sing; singing flows out of a life that has already been surrendered. Transformation begins with changing the way we think. 

If we keep reading, Paul shows how this connects directly to unity. 

“Because of the privilege and authority God has given me, I give each of you this warning: Don’t think you are better than you really are. Be honest in your evaluation of yourselves, measuring yourselves by the faith God has given us.” 
—Romans 12:3 

“Just as our bodies have many parts, and each part has a special function, so it is with Christ’s body. We are many parts of one body, and we all belong to each other.” 
—Romans 12:4–5 

This is the root of the problem. Pride fractures the body. When we take pride in worldly things—our culture, our status, our intelligence, our background, anything outside of Christ—those things divide what the gospel is meant to unite. They do not accomplish the purpose of the gospel. 

John says the same thing plainly. 

“Do not love this world nor the things it offers you, for when you love the world, you do not have the love of the Father in you.” 
—1 John 2:15 

“For the world offers only a craving for physical pleasure, a craving for everything we see, and pride in our achievements and possessions. These are not from the Father, but are from this world.” 
—1 John 2:16 

With that in mind, it is worth going back through Romans and asking where we might be guilty of the same things. In Romans chapters one through three, the issue is cultural division. Do we divide over cultural identity? Do churches divide along racial lines? Do certain cultural expressions become the identity of the church instead of Christ? Even today, movements arise that attempt to pull believers back under the law, echoing the same errors Paul confronted. 

Church history shows this clearly. Cultural identity has often replaced Christ as the defining marker. People lead with labels—Orthodox, Catholic, Protestant, Lutheran. Paul will confront this directly in First Corinthians. The gospel answer is Christ alone, Christ plus nothing. 

Political division follows the same pattern. Romans chapter thirteen commands respect for governing authorities. Peter says the same thing. Paul repeats it in Titus. These instructions were given in the context of imprisonment, persecution, and injustice. And yet believers were not called to divide over it. The assumption that one group is morally superior to another is exactly what Romans dismantles. All have sinned. 

If Paul were writing today, it would not be difficult to imagine Democrats on one side of the courtroom and Republicans on the other. His answer would be the same. None are righteous on their own. All have sinned. The gospel rebukes moral superiority on every side. 

The same question applies when we trust worldly power for justice instead of the Lord. Romans twelve forbids revenge. Do we create political messiahs, believing that someone other than Christ can ultimately save us? For some, identity becomes rooted in division itself. But for Christians, identity must be rooted in Christ alone. 

Judgment works the same way. Paul asks, “Who are you to condemn another believer?” All have sinned. Faith, not comparison, is the ground of salvation. Romans chapters five through eight call believers to examine their own hearts, to ask what power is truly controlling them, and to walk by the Spirit rather than pride. 

Romans chapters nine through eleven raise the question of compassion. Do we grieve for those who do not believe, or do we boast in our own faith and look down on others? Romans chapters fourteen through sixteen bring the focus back inside the church, calling believers to love one another even when they disagree on secondary issues that fall outside the gospel. 

Background does not save. Church history does not save. Growing up in church does not save. Jesus saves. 

Romans also levels how we think about sin. Pride, gossip, and self-righteousness are just as deadly as the visible sins we prefer to point out. Secondary issues cannot be allowed to sit on the throne where only Christ belongs. The gospel calls us away from “us versus them” thinking and reminds us that all are under sin and all are under grace. 

The cross does more than save us from hell. It saves us from superiority. 

That leads naturally to application. Reading Romans chapters one through eight with attention to how often Paul uses words like all, everyone, Jew, and Gentile exposes how leveling the gospel truly is. It forces us to confront pride and prejudice in our own hearts. Romans invites us to examine who we quietly judge, who we keep at a distance, and whether our confidence rests in Christ or in comparison. 

Paul also reminds us that confession replaces comparison. Whenever we think, “I would never do that,” Romans 3:23 stands ready to correct us. The gospel humbles before it heals. 

Testimony follows the same pattern. Not “I was a good person who found church,” but “I was a sinner saved only by grace.” 

Romans chapter twelve returns us again to worship—not performance, but surrender. Offering our bodies, our minds, our habits to God and asking Him to transform the way we think, not according to the world, but according to Christ. 

The same God who took a divided church in Rome and gave the world its greatest letter on unity and grace is still working today. He is not surprised by division, not defeated by failure, and not finished with His people. The gospel that leveled the ground between Jew and Gentile still levels it between rich and poor, strong and weak, seasoned believers and brand-new ones. 

If Romans is true, then no one in Christ is more saved, more loved, or more worthy. We are all equally desperate, and we are all equally rescued. A church that remembers that will be devoted, not divided. 

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©️ Copyright 2025 Gene Simco 
Most Scripture quotations are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Carol Stream, Illinois 60188. All rights reserved. Scriptures in brackets reflect the original Biblical languages.

Romans - Devoted or Divided?

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