Zayed Sundaram

Luther understood perhaps better than anyone the personal implications of Romans 5:20–21.

In Romans 5, Paul has been showing the cause and consequence of rebellion, sin, and corruption. All humanity has been born “into Adam” — heirs and perpetuators by nature of the sinful rebellion that turned the world upside down. Through Adam’s act of rebellion, all men stand under the power of sin and the corresponding judgment of death. The many “have died” because of the rebellion of “this one” (Romans 5:15).

Humanity, however, is so poisoned by sin that even the sinfulness of sin is opaque. While mankind realizes that something is amiss (Romans 1:21–32), we don’t sense the urgent severity of our dying condition. This, according to Romans 5:20, is where God’s law figures in redemptive history — shining the noonday sun of God’s revealed will into our dark lives. The law’s arrival is not the solution; it is unable in itself to improve our serious situation. In fact, it shows that sin is not simply “doing bad things.” Sin is rebellion — deliberate offense against a righteous God. The law causes us to see our sin clearly and to realize that our problem is far more serious than we thought. The law shows sin for what it is, and where it is — everywhere. Anything not done from faith is sin (Romans 14:23).

Luther’s own experience testified to the role that the knowledge of God’s law plays in highlighting human sin:

We have all had similar experiences. We read or hear a text from the Bible and realize a habit of heart that we have been cultivating is not only unhelpful, it is explicitly forbidden. Or we identify in ourselves a pattern of life described as rebellious by Scripture, seeing for the first time the depth of offense it is against a holy God. We see our sin as transgression. We are undone.

But that, praise God, is not the final word: “where sin increased, grace abounded all the more, so that as sin reigned in death, grace might also reign through righteousness leading to eternal life through Jesus Christ” (Romans 5:20–21).

The point is that, no matter how deep in the power of sin we have sunk, God’s grace is deeper still. The condemnation that Adam brought by rebellion, Christ has overcome by his perfect obedience (Romans 5:19). No matter how deep in the power of sin we have sunk in the rebelliousness of our lives, in Christ grace abounded all the more in order that righteousness, rather than sin (and life, rather than death) might have the final word (Romans 5:21). Luther writes,

Luther’s first published hymn captures the beautiful reality of the super-abounding grace of God. May his words from “the devil’s dungeon” deepen your rejoicing in the God of all grace this Halloween.

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German Pokal

pokal (plural pokals)

From German Pokal (“cup”), from Italian boccale (“jug”).

pokal c (singular definite pokalen, plural indefinite pokaler)

From German Pokal, French bocal, Italian boccale, Late Latin baucalis, from Koine Greek βαύκαλις (baúkalis).

pokal m (definite singular pokalen, indefinite plural pokaler, definite plural pokalene)

From German Pokal, French bocal, Italian boccale, Late Latin baucalis, from Koine Greek βαύκαλις (baúkalis).

pokal m (definite singular pokalen, indefinite plural pokalar, definite plural pokalane)

From German Pokal.

pòkāl m (Cyrillic spelling по̀ка̄л)

pokal c

Value yourself - love yourself in a balanced and respectable way. A "bad boy" is bad because he knows that he is more valuable to himself than others are. He cares about himself. A bad boy realizes that he knows himself better than anyone else, thus, his opinion about himself is above the opinion of others.

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