Please take your Bibles and join me in Romans chapter 1.
Our text for today at long last is Romans chapter 1, verses 16 and 17.
!
Verse 16 and 17 state the thesis or the theme of the entirety of the letter, and we must be careful to get these verses rightly understood.
I'm grateful that over the coming, let me suggest, years, we will be unpacking the content of these two verses.
The pastor, Martin Lloyd-Jones, in his preaching of these verses, which he preached four sermons on, said,
I suppose that, in a sense, there are no two verses of greater importance in the whole of Scripture than the two verses which we are now considering.
You see, if we misunderstand these verses, then we will find ourselves misunderstanding the gospel itself.
If we don't get these verses right, our evangelism will go awry, and we will lose our ability to be effective witnesses to our great salvation.
We will either get the message itself wrong, or we will get the methodology of preaching that message wrong, and likely both.
However, if we, by the power of the Spirit, can rightly understand these two verses and Paul's expounding of them over the next 16 chapters,
then perhaps we can be used of God to see his kingdom advance, and there is no greater joy for the Christian than to be joined in God's purpose in the world.
So, with the weight these two verses deserve, and with the favor of our God, let's read them and work to wrap our minds around their meaning this morning.
Before I read just these two verses, let me remind you, beloved, that this is God's word to us.
It was written for his glory and our good, and so we would do well to listen to it in order to believe its promises, to obey its commands.
Paul writes,
For I am not ashamed of the gospel, for it is the power of God for our salvation to everyone who believes, to the Jew first and also to the Greek.
For in it the righteousness of God is revealed from faith for faith.
As it is written, the righteous shall live by faith.
These two verses contain the theme of Paul's letter to the Roman believers, which I've stated before.
Justification by grace alone, through faith alone, in Christ alone.
If we are ever to be declared before God as a righteous judge, justified, forgiven, found righteous,
this will happen by grace alone, through faith alone, in Christ alone.
Before we consider these verses at length, I would like to point out the logical progression of Paul's writing.
Note the word for at the very beginning of verse 16.
Paul's writing is full of for's and therefore's.
One assertion building on the next.
We have in our text today a four at the beginning, another halfway through verse 16, another at the beginning of verse 17,
and then we will see one at the beginning of verse 18, verse 19, and verse 20.
A therefore at the beginning of verse 24, and two fours in verse 26.
All of these are just the fours and therefore's that begin in verse 16 and go through the end of the chapter.
And I point this out to you simply to show you the logical progression of Paul's case.
And this is the way that he most regularly wrote and ministered the gospel.
Acts chapter 17, beginning in verse 2, we see the record that Paul went in as was his custom.
And on three Sabbath days, he reasoned with them from the scriptures,
explaining and proving that it was necessary for the Christ to suffer and to rise from the dead and saying,
this Jesus whom I proclaim to you is the Christ.
And then Luke records for us in verse 4 of Acts 17,
and some of them were persuaded and joined Paul and Silas.
This was his regular habit.
He reasoned with people.
The great reformer Martin Luther would say to those who disagreed with him,
show me from the scripture and plain reason.
Help me to think and to understand.
Now, from time to time, Paul seems to become enraptured with some glorious truth of God
and erupt into praise in the form of a doxology.
I'm thankful for those texts.
But most often, he progresses neatly from one assertion to the next,
which means we must be careful to pay attention to the entirety of his argument if we want to understand it.
And it's a danger with all the Bible to take it out and selectively look at passages,
little texts here and there.
People have erred greatly across history in doing so.
I think especially with Paul and especially with Romans,
we need to see the progressive argument that he is making.
This is going to become increasingly important as our study through this letter continues.
How do we rightly understand Romans chapter 9 and 10 and 11 in light of chapter 1, verse 16 and 17?
We need to work to get this correct today.
In the case of this very first four in verse 16, in light of all that I said,
let's note what precedes it in verses 14 and 15.
Paul says there,
I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish.
So I'm eager to preach the gospel to you also who are in Rome.
He speaks in verse 5 of chapter 1 of being sent to bring about the obedience of faith
for the sake of his name among all the nations.
And he sees this as an obligation, as stated in verse 14.
But it's not an obligation he takes up begrudgingly,
but with eagerness, he tells us in verse 15.
So why?
Why is Paul so eager under this obligation to preach the gospel to all peoples?
He tells us, verse 16,
for, because I am not ashamed of the gospel,
for it's the power of God for salvation to everyone who believes,
to the Jew first and also to the Greek.
Paul says,
I have been sent to the nations, so as a servant of Christ Jesus,
see verse 1.
I am obligated to Jews and Gentiles, verse 14.
And I am eager to preach to everyone because
the gospel is the power of God
for salvation.
Paul is eager to see the power of the gospel
on display amongst those
in Rome.
But note,
he inserts a curious phrase before declaring
that the gospel is the power of God
for salvation.
He could have simply said that,
but he says,
I am not ashamed of the gospel,
for it is the power of God
for salvation.
I am not ashamed
of the gospel.
Paul here uses a literary technique
that he uses
elsewhere.
I'll spare you the details
of that technique.
But what he does is he makes his point
in stating the negative
of that point.
He says,
I am not ashamed of the gospel,
by which we understand
that he is instead
proud of the gospel.
But why not simply say that?
Why not just say,
I do this,
I am eager to do it,
because I am proud of this gospel message
in which I preach.
The opposite is true.
He is proud of it.
But why state it in the negative form instead?
He says,
I am not ashamed
of the gospel.
Now, it is, of course,
difficult to know
the mind of Paul,
but I wholeheartedly believe
he does so
because we tend toward
being ashamed,
not toward being proud
of the gospel.
Perhaps he had heard
that the Roman believers
needed to be encouraged
in this way.
But I think more likely
he knew
that his tendency
and ours,
the Roman believers' tendency,
is toward shame,
towards feeling ashamed
of the gospel
rather than towards being
proud
of the gospel.
And I can think of at least
two reasons
that this may be the case,
why we might
tend towards feeling ashamed
of the gospel.
Number one,
the gospel doesn't speak
to the world
using the world's economy.
It begins metaphysically,
a baby born to a virgin.
It is saturated
with humility,
a baby born
to insignificant people
in an insignificant place,
laid in a manger,
worshipped by shepherds,
a savior trained
as a carpenter
with nowhere
to lay his head,
traveling around
with an insignificant,
bumbling band
of men,
saying things
like this,
blessed
are the poor
in spirit,
for theirs
is the kingdom
of heaven.
Blessed are those
who mourn,
for they
shall be comforted.
Blessed are the meek,
for they shall inherit
the earth.
Blessed are those
who hunger
and thirst
for righteousness,
for they
shall be satisfied.
Blessed are the merciful,
for they shall receive
mercy.
Blessed are the pure
in heart,
for they
shall see God.
Blessed are the peacemakers,
for they shall be called
sons of God.
Blessed are those
who are persecuted
for righteousness' sake,
for theirs
is the kingdom
of heaven.
Jesus came
and flipped
the logic
of the world
upside down.
And they were
looking for him
to be a Christ
that would come
and ride victorious
and defeat Rome
on behalf
of Israel.
But instead,
our Savior
was a Savior
who was crucified
on a cross.
The world
is inclined
to listen
to messages
that are about
self-worth
and about pride.
Messages that tell
people that they
are valuable
and worthy
and generally
just okay.
But beloved,
the gospel
does not begin
with this message.
The gospel
begins
with humility.
It begins
with brokenness
over sin.
It begins
with offense.
The good news
at first
is bad news
apart from the
saving work
of Jesus Christ
by grace alone,
through faith alone,
in Christ alone.
We are
utterly wretched
of no spiritual worth,
rebels against
our maker.
The gospel
begins
with
humility.
It becomes
good news
to people
who are broken,
humbled
because of their sin.
the Puritan
Thomas Watson
once said,
until sin
be bitter,
Christ
will not
be sweet.
If a
quote-unquote
gospel
is being preached
that agrees
with the carnal man,
then we must
become very
suspect
of that gospel
because it is
likely not
the gospel
at all.
The gospel
first
offends
the unbelieving
person
because it
strikes
at their
pride.
But if it
has
its good
effect,
then it
brings him
low
that God
might
exalt
him
in Jesus.
The gospel
first
breaks
that it
might
build
up.
So the
world
is not
inclined
to like
this message
and it's
inclined
to push
back
against
this
message
which
can
in our
hearts
make us
ashamed
of this
message.
The second
reason that I
can think
of that we
might become
ashamed of
the message
is that the
gospel isn't
a philosophical
system designed
to be mused
over.
It's not just
ideas to be
thought about.
It demands
obedience,
decision,
allegiance.
It requires
something
of us.
The world
loves to
speak and
think about
things that
have no
real bearing
on life.
Those of
you who
have taken
a philosophy
course have
been exposed
to this.
You maybe
take the
easy A,
but you
think,
what are
we doing?
Paul
certainly
had been
exposed to
this.
This is
not a
new thing
in our
day.
In
Acts chapter
17,
again,
we see
recorded,
now,
while Paul
was waiting
for them
at Athens,
his spirit
was provoked
within him
as he saw
that city
was full
of idols.
So he,
here he
again is,
reasoned in
the synagogue
with the
Jews and
the devout
persons and
in the
marketplace
every day
with those
who happened
to be
there.
Some of
the Epicurean
and Stoic
philosophers
also conversed
with him
and some
said,
what does
this babbler
wish to
say?
Others
said,
he seems
to be a
preacher
of foreign
divinities
because he
was preaching
Jesus
and the
resurrection.
And they
took him
and brought
him to
the
Oropagus
saying,
may we
know what
this new
teaching is
that you
are presenting
for you
bring some
strange thing
to our
ears.
We wish
to know
therefore
what these
things
mean.
Now all
the Athenians,
Luke tells
us,
and the
foreigners
who lived
there would
spend their
time in
nothing except
telling or
hearing something
new.
Later on in
the chapter,
Luke records,
now when they
heard the
resurrection of
the dead,
some mocked.
Some mocked
Paul.
His message
was just getting
a little too
weird for them.
And he
expected something
of them.
in verse
30,
he stated,
the times
of ignorance
God
overlooked,
but now
he commands
all people
everywhere
to repent.
Gospel
message is
not merely
a thing
to be thought
about and
mulled over,
but something
to respond
to.
It demands
something
of us.
The gospel
doesn't pull
any punches.
It calls
people to
repent
and believe.
Turn from
your sin,
dear sinner,
and throw
yourself on
the mercies
of God
in Christ.
The world
thinks itself
wise,
and it
wants to
take up
ideas that
have no
real
consequence.
The gospel
has consequence.
Paul writes
to the
Corinthian
believers
in 1
Corinthians
3,
18,
let no
one deceive
himself,
if anyone
among you
thinks that
he is wise
in this
age,
let him
become a
fool
that he
may become
wise.
I had a
conversation
with family
members a
couple of
days ago
who were
wrestling with
how to best
love their
lesbian
neighbors
with the
truth.
A couple
who had
lived together
and were
quote unquote
married for
some years
brothers.
And their
well-meaning
concern was
the gospel's
offense at
their identity
as a couple.
And they
asked the
question,
how should
we approach
them?
The concern,
I think,
well-meaning
concern was
that they
would be
offensive to
them and
that maybe
they wouldn't
be able to
talk to
them again.
And I
just replied,
simply say,
we love
you.
And because
we love
you,
flee from
the wrath
to come.
This life
is but a
vapor,
and it
will be
over in
a moment,
and then
you'll stand
before God
in judgment.
Flee from
the wrath
to come.
To withhold
this from
them is
altogether
unloving.
Each and
every one
of us
have heard
and need
to hear,
flee from
the wrath
to come.
Flee to
Christ.
Find the
salvation of
your soul,
your justification
before God
by grace
alone,
through faith
alone,
in Christ
alone.
Beloved,
for the good
of all
mankind,
we must
join with
Paul in
declaring we
are not
ashamed of
the gospel.
The gospel
is powerful
to save,
but it will
offend.
It will
offend.
And we
must be
aware that
the temptation
in our
hearts is
to be
ashamed of
it,
to shrink
back when
we should
press
forward,
to boldly
proclaim
this truth.
This world
is in
desperate
need
of the
gospel.
Paul
continues
to build
his
argument.
He's not
ashamed of
the gospel
for,
because,
it is
the power
of God
for salvation
to everyone
who believes.
God's
word in
the
gospel.
The great
trouble of
the
Christianity
of our
day
and our
culture
is
pragmatism.
It is a
cancer in
the bones
of the
church.
And that
is,
I think,
well-meaning
people,
wanting to
see people
respond in
faith to
the gospel
will justify
any means
to get
people to
that
ends.
They've
abandoned
God's
ways.
They've
abandoned
his
word
in
order
to
convince
people
to
follow
Christ.
And the
concern
becomes,
are people
truly
following
the
Lord
Jesus?
Have
they
repented
and
believed
if we
haven't
preached
to
them
the
gospel?
If
we've
said
to
them,
you're
generally
okay,
and what
you need
is a
little
extra,
a little
additive
to your
life.
If we
haven't
said
to
them,
you
are
altogether
unrighteous,
and what
you need
is what
the
reformers
called
an alien
righteousness,
a righteousness
that comes
from someone
else,
the righteousness
of Christ,
then aren't
we just
damning
them to
labor
harder,
to do
more,
that they
might gain
their way
to God?
The
gospel
message is
the means
that God
uses to
bring about
the salvation
of his
people.
You
were
desperately
lost
apart
from
Christ.
Christ
lived the
life
that's
required
of
you.
He
died
the
death
that
you
deserve,
that
in
him
you
might
be
forgiven
of
your
sins
and
you
might
have
his
righteousness.
The
great
exchange,
double
imputation,
!
This
wonderful
doctrine
that we
can be
restored
to
God
in
Jesus.
God
will
bear
up
under
the
weight
of
a
world
that
is
hostile
toward
the
gospel
if
we
don't
believe
that
it
is
the
power
of
God
for
salvation
to
everyone
who
believes.
If
we
think
somehow
our
methodology
will
convince
people
to
follow
Christ
in
a
world
that
is
vastly
and
rapidly
becoming
post-Christian.
Paul
had
certainly
had
his
allegiance
tested.
He
did not
live in
an easy
time
to
proclaim
this
gospel.
He
tells
the
Corinthian
believers
in
2
Corinthians
chapter
11
verse
24
and
following
five
times
I
received
at
the
hands
of
the
Jews
the
forty
lashes
less
one
three
times
I
was
beaten
with
rods
once
I
was
stoned
three
times
I
was
shipwrecked
a night
and a
day
I
was
adrift
at
sea
on
frequent
journeys
in
danger
from
rivers
danger
from
robbers
danger
from
my
own
people
danger
from
Gentiles
danger
in
the
city
danger
in
the
wilderness
danger
at
sea
danger
from
false
brothers
in
often
without
food
in
cold
and
exposure
and
none
of us
can
identify
with
Paul
in
this
way
and
yet
Paul
says
I
am
not
ashamed
of
the
gospel
for
it
is
the
power
of
God
for
salvation
to
everyone
who
believes
and
he
just
kept
right
on
preaching
it
why
would
we
be
ashamed
Paul
knew
that
the
gospel
was
powerful
to
save
and
that
it
must
!
preached
he
says
later
in
the
book
of
Romans
chapter
10
and
verse
14
how
then
will
they
call
on
him
in
whom
they
have
not
believed
and
how
are
they
to
believe
in
him
whom
they
have
never
heard
and
how
are
they
to
hear
without
someone
preaching
Paul
didn't
separate
himself
from
the
means
of
God
using
the
gospel
powerfully
to
save
people
now
evangelicals
have
been
historically
good
at
guilting
congregants
into
being
shares
of
the
gospel
and
this
is
not
my
goal
here
let me
remind
you
that
Paul
expresses
his
obligation
in
verse
14
but
also
his
eagerness
in
verse
15
his
task
was
a
joyful
task
because
he
was
not
ashamed
of
the
gospel
because
it
is
the
power
of
God
for
salvation
to
everyone
who
believes
so
we
have
a
message
that
we
ought
not
be
ashamed
of
right
a
message
that
it
ought
to
be
a
great
joy
for
us
to
share
with
others
to
call
to
others
to
repent
and
believe
to
flee
from
the
wrath
to
come
to
turn
from
your
sin
and
turn
to
Christ
I
have
found
the
salvation
of
my
soul
the
gospel
is
the
power
of
God
to
save
me
and
I
want
joy
of
a
Christian
ought
to
see
others
turn
in
faith
to
Christ
to
see
the
power
of
God
alive
and
active
in
their
lives
as
well
this
good
news
is
the
driving
motivation
of
the
Christian
life
it
is
the
theme
of
this
great
letter
and
the
theme
of
Paul's
life
it
was
the
theme
of
King
David's
life
he
declares
in
Psalm
40
verse
9
and
10
I
have
told
the
news
of
deliverance
in
the
great
congregation
behold
I
have
not
restrained
my
lips
as
you
know
oh
Lord
I
have
not
hidden
your
deliverance
within
my
heart
I
have
spoken
of
your
faithfulness
and
your
salvation
I
have
not
concealed
your
steadfast
love
and
your
faithfulness
from
the
great
congregation
the
gospel
ought
to
also
be
the
theme
of
our
lives
for
our
good
for
the
good
of
others
to
the
glory
of
God
we
ought
not
be
ashamed
of
the
gospel
oh
my
look at
what
time
it's
gotten
to
be
we
going
to
stop
at
this
point
perhaps
the
Lord
wants
us
to
consider
this
over
this
next
month
and
we'll
pick
back
up
the
rest
of
our
study
of
this
text
when
we
come
back
together
off
of
Advent
season
to
Romans
let
conclude
with
a
quotation
from
Charles
Spurgeon
he once
wrote
if
sinners
be
damned
at
least
let
them
leap
to
hell
over
our
dead
bodies
and
if
they
perish
let
them
perish
with
our
arms
wrapped
about
their
knees
imploring
them
to
stay
if
hell
must
be
filled
let
it
be
filled
in
the
teeth
of
our
exertions
and
let
not
one
go
unwarned
and
unprayed
for
let's
pray
together
as