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READ:

Romans 15:33

³³ Now the God of peace be with you all. Amen.

EXHORTATION:

Our God is the “God of peace”. Earlier in this epistle, He has already been revealed to us as the God of patience (Romans 15:5), and the God of hope (Romans 15:13). Here and once again in Romans 16:20, He is described as the “God of peace”. Through such names in His Word, God has revealed unto us who He is. The names of God in the Bible are the personal disclosures of His person and perfections. They also reveal various aspects of His relationship with His people. By the designation, “God of peace”, He reveals Himself to us as the author, giver and lover of peace.

In Romans 3:17, the apostle Paul said concerning fallen, sin-plagued mankind, that “the way of peace have they not known”. Man has been utterly ignorant of true peace and the way to obtain it. So, how wonderful it is then that the LORD has revealed Himself to us as the “God of peace” and welcomed us to His perfect peace!

He has declared unto us “the gospel of peace” (Romans 10:15; cf. Ephesians 6:15; Acts 10:36), that “being justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1). In Romans 5:10, we read: “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life” (cf. Colossians 1:21-22). By faith in Christ who died for us, we are no more at war with God, but heirs of His kingdom of peace. Oh, what a blessing it is that God has called us, through the Gospel of Jesus Christ, out of our wicked ways to walk according to His godly ways! “For to be carnally minded is death; but to be spiritually minded is life and peace” (Romans 8:6).

Moreover, the “God of peace”, who has called us into His kingdom, wants us to enjoy and promote peace, particularly in the church. No schism is to be brought into the church, whether it be caused by racial or cultural or dietary or any such differences. “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost” (Romans 14:17). In his epistle to the Corinthians, the apostle Paul said, “For God is not the author of confusion, but of peace, as in all churches of the saints” (1 Corinthians 14:33). As God’s people rejoice in the peace that they have inherited in Christ and promote peace in the church, the apostle fervently prayed that the “God of peace” will be with them. God’s presence will sanctify us and show us the way of peace.

Some argue that the thief on the cross was saved without showing acts of faith, using him as proof that salvation requires nothing more than a mental assent, a mere passive belief. Certain streams of “free grace” theology stress that salvation requires only a mental act of trust in Christ, with no necessary evidence in repentance or transformation. 

It is true that those on their deathbed who turn to Christ, may only faintly express their faith and yet be truly saved. But it is not biblically correct to conclude from this, that salvation by grace requires neither repentance nor genuine acts of faith. Those antinomian teachers (also known as “easy-belief teachers”, “grace-without-fruit voices”, etc.) often appeal to the thief’s conversion as proof that salvation requires nothing more than a momentary act of belief. According to them, repentance, transformation, or any evidence of faith is unnecessary. 

Yet, the Gospel account of the repentant thief on the cross (Luke 23:39–43), when carefully read, reveals that the thief’s salvation was not received without repentance and the fruits of faith. Several clear pieces of evidence emerge from his words and attitude, showing the reality of God’s saving work in his heart.

1. A Change of Heart Towards Sin: At first, both thieves reviled Jesus (Matt. 27:44; Mark 15:32). But one thief was transformed. He stopped railing against Christ, and instead rebuked the other criminal: “Dost not thou fear God, seeing thou art in the same condemnation?” (Luke 23:40). This shows repentance—a recognition of sin’s seriousness before a holy God.
2. Acknowledgment of Guilt and Justice: He confessed, “And we indeed justly; for we receive the due reward of our deeds” (Luke 23:41a). True conversion always involves owning one’s guilt, not excusing it. He admitted he deserved the punishment, revealing humility and honesty before God.
3. Recognition of Christ’s Innocence: He declared, “but this man hath done nothing amiss” (Luke 23:41b). Unlike the crowd and rulers, he recognised that Jesus was not a sinner, but the spotless Lamb of God. True conversion discerns the holiness and uniqueness of Christ.
4. Faith in Christ’s Lordship and Kingdom: He turned to Jesus, saying, “Lord, remember me when thou comest into thy kingdom” (Luke 23:42). Though Jesus was dying in weakness, he believed Christ was indeed King with a coming kingdom. This shows remarkable faith, firmly looking beyond Christ’s cross to His reign.
5. A Personal Appeal for Mercy: He didn’t ask to be spared from death or suffering, but simply cried out, “remember me”. This is the cry of genuine faith, casting oneself upon Christ’s mercy alone, without works, ceremony, or delay
6. Submission to Christ’s Authority: By calling Jesus, “Lord” (Luke 23:42), he acknowledged Christ’s authority. He was ready to yield himself entirely to Christ’s rule. True conversion bows to Jesus as both Saviour and Lord.
7. Immediate Assurance from Christ: Jesus responded, “Verily I say unto thee, To day shalt thou be with me in paradise” (Luke 23:43). This shows that the thief’s faith was genuine, for Christ never gave false assurance. The converted sinner received the promise of eternal life.

Sermon Text: Psalm 119:49–64
Speaker: Pastor Prabhudas Koshy
Date: 28th September 2025

READ:

Romans 15:32

³² That I may come unto you with joy by the will of God, and may with you be refreshed.

EXHORTATION:

This was one of the several personal requests that Paul made to the believers in Rome for their prayer. He appealed to them for prayer (vv. 30-32). Though he was a man of great faith, abundant wisdom, astounding courage and extraordinary success in his Gospel endeavours, he constantly solicited prayers of fellow brethren (Ephesians 6:18-19; Philippians 1:19; Colossians 4:3; 1 Thessalonians 5:25; 2 Thessalonians 3:1- 2; Philemon 1:22; Hebrews 13:18-19). Paul was acutely aware of his needs and weaknesses, and humbly sought the co-operation of his brethren to fulfil his desires in the LORD. Like a thriving businessman dependent on those around him, the apostle in his increasing “business” for the Lord sought the prayers of fellow Christians.

Paul asked them to pray for his upcoming ministry in Jerusalem, where there were many hostile unbelievers who could cause him serious harm. So he would have them to pray for his deliverance from the violence of the hostile unbelievers, and for his service to be accepted by the saints in Jerusalem. He then desired the earnest prayers of the believers in Rome concerning his plan to visit them. Even as he yearned to have the joy of seeing them and of being refreshed by their fellowship, he knew there were many obstacles that could impede his intended journey to Rome.

To God’s servants like Paul, nothing is more reviving and refreshing to their hearts than the loving presence and communion of God’s people. How we ought to pray that we will be used of the Lord to minister joy and comfort to His servants who labour in His vineyard! We should not only pray for safety and success in their ministries, but also for us to be a means of spiritual and physical refreshing to His faithful servants. There is no better way to show our brotherhood and solidarity with the ministers of the Gospel than our prayerful availability and refreshing fellowship.

Though Paul desired the joy and comfort of their fellowship, he remained submissive to God’s sovereign will. So he asked them to pray that he “may come … by the will of God”. He trusted in the wise disposing of God’s providence. For Paul, God’s will mattered more than his own desires. He only finally arrived in Rome as a prisoner for the Gospel to testify before Caesar (cf. Acts 21:17-28:16; Philippians 1:12, 13; 4:22). Truly, man proposes, God disposes! God’s greater purposes must prevail in and through us.

READ:

Romans 15:11

¹¹ And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.

EXHORTATION:

Paul was particularly mindful of his special calling as “the apostle of the Gentiles” (Romans 11:13), and hence his joy in seeing thousands and thousands of Gentiles turning from idols to worship the living and true God through the Lord Jesus Christ (1 Thessalonians 1:9). He rejoiced that God had shown such great mercy towards the Gentiles and received them into His kingdom. He wanted the believing Jews also to rejoice in the salvation of Gentiles and receive them into the church to worship God together with them.

So Paul said in verses 8-9, “Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: and that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.” Though Jesus Christ was “a minister of the circumcision” (i.e. being born a Jew according to the promises of God to the forefathers of the Jews and ministered among the Jews), His atoning death benefited not only the Jews but also the Gentiles. Paul then reasoned that the Old Testament Scriptures pointed out that God had always planned to call the Gentiles unto the worship of God. The apostle did so by referring to four Old Testament portions: Psalm 18:49 in verse 9, Deuteronomy 32:43 in verse 10, Psalm 117:1 in verse 11, and Isaiah 11:1, 10 in verse 12. All of those verses show that it was God’s design that the Gentiles should join the Jews to worship God.

The verse for our meditation cites Psalm 117:1, where the Gentiles are beckoned twice to praise the LORD. The word “laud” means praise. All people, both Jews and Gentiles, must gather to praise the LORD. He is worthy of the praise of all the peoples of the world. There is no other Saviour for man (whether Jew or Gentile) to be saved from his sins so that he may be reconciled to God.

The blessing of salvation comes with the responsibility of glorifying God among all people. We must declare His Gospel so that people from all nations, tribes and languages may call on His name and praise Him. Let us therefore serve the Lord, with the prayer “That thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God; let all the people praise thee” (Psalm 67:2-3).

READ:

Romans 15:7

⁷ Wherefore receive ye one another, as Christ also received us to the glory of God.

EXHORTATION:

In the early churches, disagreement and disputes did arise for varying reasons. Tensions were caused by Jewish and Gentile differences in matters such as dietary practices and other ceremonial observances. With the growth of Christianity, problems inevitably also increased. Unpleasant disturbances did arise in the life of the early church from time to time. It was not easy to get every new believer to understand and cast aside the errors of his traditions and habits. So often the apostles had to deal with discord and strife, even as they pressed forward with the preaching of the Gospel near and far.

When the apostle Paul wrote to the church in Rome, he was very concerned about the peace and unity of their fellowship. He would have all believers show mutual love and care. He wanted the brethren to please one another instead of staying aloof and distant from one another.

Christians must be warm and friendly. We must interact with people in the church with a welcoming, approving disposition. Warm-hearted treatment of others will help us quell any anxiety, suspicion or even resentment. Though trivial differences can at times estrange us from one another, let us not become hostile and unfriendly. Let us be conciliatory and seek to resolve matters with the guidance and help of fellow brethren, if necessary.

Our mutual acceptance must be pivoted on our adoration and emulation of Christ, our blessed Saviour and Lord. The exhortation is that we receive one another “as Christ also received us to the glory of God”. Our treatment of others is to resemble Christ’s behaviour towards us. Christ’s tender affection towards us must be the pattern, motivation and inspiration for our conduct towards one another. When we feel rather uncertain about being friendly to someone, let us consider how our Lord has first shown mercy and love towards us.

Christ has accepted us freely and heartily, though we were once hostile and guilty. He welcomed us right away into all His glorious inheritance and has made us joint-heirs with Him. So let us deal with others kindly, with a willingness to forgive and overlook their infirmities and offences. May we always be ready to show Christ-like receptiveness to fellow believers.

READ:

Romans 15:2

² Let every one of us please his neighbour for his good to edification.

EXHORTATION:

No Christian is exempted from the exhortation given in this verse. Every Christian is urged to “please his neighbour”. In the light of the context of this verse, the word “neighbour” denotes a fellow church member or a Christian brother. To “please” another is to conduct oneself in a polite or courteous manner towards another.

Many biblical admonitions, if carefully implemented, will enable us to be “pleasing” towards one another. Some of such admonitions are briefly enumerated below:

• We must greet one another, showing respect and love. 1 Corinthians 16:20 says, “Greet ye one another with an holy kiss” (cf. Romans 16:16; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14).
• We must be kind-hearted to all, showing love and compassion. “Be kindly affectioned one to another with brotherly love” (Romans 12:10; cf. John 13:34).
• We must show respect to all, even to those who are younger and immature, as we are admonished: “in honour preferring one another” (Romans 12:10; cf. Philippians 2:3; 1 Peter 5:5).
• We must be welcoming to others in the church. Romans 15:7 urges us, “Wherefore receive ye one another, as Christ also received us to the glory of God” (cf. Romans 14:1-3; Matthew 10:40).
• We must be helpful and caring towards one another, even to “bear one another’s burdens” (Galatians 6:2; cf. 1 Thessalonians 5:14).
• We must be patient towards others. Ephesians 4:2 instructs us, “With all lowliness and meekness, with longsuffering, forbearing one another in love” (cf. Ephesians 4:32; Colossians 3:13).
• We must “consider one another to provoke unto love and to good works” (Hebrews 10:24).
• We must encourage and edify one another. 1 Thessalonians 5:11 says, “Wherefore comfort yourselves together, and edify one another, even as also ye do” (cf. Romans 14:19; Ephesians 4:16, 29; 1 Thessalonians 4:18).

In a word, it is for the expressed purpose of edification that we ought to “please” one another.

READ:

Romans 15:1

¹ We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

EXHORTATION:

Every Christian is called to be a member of the church, where he renders himself for the edification of other Christians. Paul stated this truth earlier in Romans 12:5 – “So we, being many, are one body in Christ, and every one members one of another.” In 1 Corinthians 12, he further emphasised “that the members should have the same care one for another” (v. 25). It is God’s design that we edify one another through mutual care.

The first counsel that Paul gives in our text is let the strong help the weak. “We then that are strong ought to bear the infirmities of the weak”. Paul’s use of the word “ought” (opheilo in Greek), which means “owe” or “be a debtor”, suggests that the strong ones must feel an indebtedness to God to help His weak children. The word “bear” (bastazō in Greek) has meanings such as “carry”, “endure” and “support”. Hence, it is the duty of every Christian to bear patiently with the weaker ones around him and help them to walk and grow along with him. He who is spiritually strong should neither despise nor neglect those who are weak. Instead, he graciously renders himself available to support and help them. “Him that is weak in the faith receive ye” (Romans 14:1). In 1 Corinthians 12:22- 24 we read, “Nay, much more those members of the body, which seem to be more feeble, are necessary: and those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked”.

Paul’s second counsel for Christians is “not to please ourselves”. A Christian should not be self-centred if he is to help others as God expects. A person’s spiritual maturity is evidenced in his willingness to give up his rights so that others may be helped. We must be willing to deny ourselves if we can promote others’ happiness in doing so. Our conduct should not be motivated by our personal happiness or gratification, but rather by the welfare of others. We must, like Paul, be able to sincerely say, “For though I be free from all men, yet have I made myself servant unto all, that I might gain the more... To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some” (1 Corinthians 9:19, 22).

READ:

2 Corinthians 5:9

⁹ Wherefore we labour, that, whether present or absent, we may be accepted of him.

EXHORTATION:

The apostle Paul had been explaining the future glory that awaits all Christians. He also spoke about how Christians ought to bear their bodily afflictions on this earth as they awaited their heavenly abode. “For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven” (2 Corinthians 5:1-2).

Having persuaded his readers of their blessed hope, Paul here said, “Wherefore we labour”. The Greek word for “labour” (philotiméomai) has the idea of exerting oneself out of a love or sense of honour. We endure all our hardships and serve our LORD, who shall receive us soon to His glorious presence. Our future glory is a great motivation for enduring afflictions as we strive to do all His will on this earth.

When the Lord returns, all our works, be they good or bad, will be revealed before Him. At that time, He will reward us according to our deeds. So Paul said in Colossians 3:23-24, “And whatsoever ye do, do it heartily, as to the Lord, and not unto men. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.”

In a similar vein, Paul exhorted in Hebrews 10:35-37, “Cast not away therefore your confidence, which hath great recompence of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry.” Furthermore, in Hebrews 12:28, he reassured the believers, “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear”.

We look forward to be “present” (or be at home) with the Lord. However, now being “absent” (or away from home) from the Lord, our greatest desire is that He may be well-pleased when He examines our works at His second coming. The Greek word for “accepted” has the idea of “well-pleasing”. May the Lord “make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen” (Hebrews 13:21).

READ:

Acts 5:29b

^29b We ought to obey God rather than men.

EXHORTATION:

These were the words of Peter and other apostles who were brought before the Jewish council that prohibited them from preaching the name of Jesus Christ. The high priest who headed the council charged them, saying, “Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us” (Acts 5:28). However, on an earlier occasion, Peter and John had already told the very same council that “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard” (Acts 4:19-20).

The apostles’ bold and forthright reply was a much-needed spiritual lesson for the self-promoting, self-seeking, unreasonable Jewish religious leaders, who exhibited their utter defiance to God by crucifying Jesus Christ, the Son of God. Their hatred for the Gospel of Jesus Christ was the main reason for their ungodly demand that the apostles be banned from speaking about Christ.

Man’s greatest obligation or duty in life is to obey God. So the apostles said, “We ought to obey God”. We owe to God our obedience. It is a requirement abundantly set forth in the Scriptures and in our conscience. For instance, in Deuteronomy 13:4, the LORD commanded, “Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him” (cf. Deuteronomy 27:10). The prophet Samuel taught that obedience to God’s Word is more important than sacrifices: “Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams” (1 Samuel 15:22). Jesus also taught that obedience is the proof of one’s love for Him: “If ye love me, keep my commandments” (John 14:15; cf. Exodus 20:6).

So by declaring their commitment “to obey God rather than men”, the apostles exalted God above all human authorities, whether it be secular or religious. They and all other Christian martyrs chose death rather than a disobedient life. They were men committed to obey the Lord at any cost. Making the ultimate sacrifice in obedience to the Lord should be the Christian’s highest honour and privilege.