Paul's Passing Thoughts

        Introduction to the Book of Romans: “What’s in the Word, ‘Promise?’” Romans 1:2

Turn with me to Romans, and the first chapter as we continue the beginning of our journey in the book of Romans. Last Sunday, we examined what Paul meant when he wrote to the Christians at Rome stating that he wanted to preach the gospel to them. Paul did not intend to preach a deeper version of the death, burial, and resurrection of Christ, but rather the full counsel of God concerning life and godliness. Often in the Scriptures, “gospel” is used as a term to describe the general truth and revelation of God. Let me demonstrate this, and what better book than the book of Acts which is a historical account of the original propagation of the gospel worldwide:

Acts 8:14

When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to Samaria.

Acts 12:24

But the word of God continued to spread and flourish.

Acts 13:5

When they arrived at Salamis, they proclaimed the word of God in the Jewish synagogues. John was with them as their helper.

In these examples, “the word” could easily be replaced with “gospel” and put forth the same truth.

Paul also explained in the letter to the Romans that he had been hindered for years by divine providence from coming to them for the purpose of, in my opinion, to preach the gospel to them in a deeper context; ie, what he referred to as the “full counsel of God” to others. And I think in our discussion of the gospel here, this brings up a very important aside that should be an addendum to last week’s message on verse one: when someone signs up for the kingdom, they are also signing up for the full counsel of God as the authority over their life. That is also “the gospel.” Think again on the aforementioned verses from Acts that we just read.

This is a beautiful thing. We don’t know where God might take the Potter’s House, if anywhere, but if we are founded on the authority of God’s word and the belief that the saints in general can interpret the Bible for themselves—anybody who disagrees with our interpretation, and feels that it is a major point of truth, can merely vote with their feet. The whole biblical concept of being united in the one mind of Christ found in the Bible is very powerful. Unity is based on agreement regarding truth. The clear premise in the Bible is the idea that it is objective truth that everyone should strive to agree on. We do not intend to merely give this lip service.

Now, as discussed last week, the letter to the Christians at Rome is a full orbed gospel treatise. It begins in 1:16, and ends at 15:21. This is important to note in our day because the “Five Word Gospel,” “Christ died for our sins” is all the rage, especially in American Christianity. The focus is on a meditation of nothing but the “personhood” of Christ and His “crosswork.” This is deceptively called the “objective” gospel, but the belief is that we are guided by meditating on nothing but this narrow concept which some say has an eternal depth that will never be fully understood.  Of course, this approach really leads to the mother of all subjectivity because it demands a five-word gospel interpretation of every Bible passage. Hence, books that are written that espouse this view such as “Cross Talk” which is a play on words that denotes the idea the Bible is about the cross and nothing else.

Therefore, in many cases, the apostle’s  masterful treatise such as we have in front of us today is routinely gutted of its deep truths concerning God, mankind, and everyday Christian life. With all prayer and diligence, we intend not to make the same mistake in this series. The five-word gospel and many other approaches to the interpretation of Scripture have resulted in a famine of truth in our day.

If we examine Paul’s words after the end of this treatise in chapter 15, the following is how he describes his want in finally being able to come to Rome:

22 This is the reason why I have so often been hindered from coming to you. 23 But now, since I no longer have any room for work in these regions, and since I have longed for many years to come to you, 24 I hope to see you in passing as I go to Spain, and to be helped on my journey there by you, once I have enjoyed your company for a while. 25 At present, however, I am going to Jerusalem bringing aid to the saints. 26 For Macedonia and Achaia have been pleased to make some contribution for the poor among the saints at Jerusalem. 27 For they were pleased to do it, and indeed they owe it to them. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings. 28 When therefore I have completed this and have delivered to them what has been collected, I will leave for Spain by way of you. 29 I know that when I come to you I will come in the fullness of the blessing of Christ.

Now, compare that with Paul’s reasons in chapter one:

8 First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in all the world. 9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I mention you 10 always in my prayers, asking that somehow by God’s will I may now at last succeed in coming to you. 11 For I long to see you, that I may impart to you some spiritual gift to strengthen you— 12 that is, that we may be mutually encouraged by each other’s faith, both yours and mine. 13 I do not want you to be unaware, brothers, that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest among you as well as among the rest of the Gentiles. 14 I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. 15 So I am eager to preach the gospel to you also who are in Rome.

The reasons prior to his treatise and afterward are: to impart spiritual gifts for strength; mutual encouragement; to reap a harvest among them; to fulfill his obligation to the Gentiles; to be helped on the way to Spain, and to enjoy their company.

Here is what I want you to note: the conjunction “so” in verse 15 does not necessarily connect with the idea that Paul wanted to come to Rome to preach the gospel, but could just as well mean that he wanted to then preach the gospel to them by letter because he knew it was likely that he would be coming to them in the near future. The fact that Paul then begins to preach the gospel in the very next verse bolsters this idea.

Not only that, it was Paul’s mode of operation to write letters, and then follow-up with a personal visit—undoubtedly to note the effect of the writings and to follow-up with any addendums or the answering of questions. In the big picture, this is what Christ has done. He has given His children their marching orders via the Bible, and He will return and follow-up accordingly. His original mandate is clear: to make disciples by teaching them to observe all that He has commanded. Those who focus on a five-word gospel, both leaders and congregants, should not be looking forward to such a day.

But back to Paul. This missionary mode can be seen throughout his life—the writing of a treatise followed by a personal visit from him or one of his trusted associates. In the conclusion of his letter to the Philippians, he hoped to send Timothy and Epaphroditus to follow-up on what he had written. In 2:19, he states specifically that he hoped to be cheered by whatever news Timothy might bring back to him. It is also interesting to note that Epaphroditus was an individual who excelled in the area of selflessness—the same quality that the Philippians apparently lacked.

Likewise, Paul states to the Corinthians that he would be following up his letters to them by personal visit. It is interesting to note that his follow-up visits were prefaced with the theme of the letter in mind. He told the Corinthians that he hoped to come in love as opposed to the sting of apostolic authority. He also wrote that he would answer questions in regard to other issues when he arrived. Frankly, this doesn’t square with a five-word gospel motif.

And I think we have the same mode in the letter to the Romans as well. Paul writes his gospel treatise, and intends to follow-up with a personal visit. That is how this letter should be viewed.

Let’s now look at Roman’s 1:2: “which he promised beforehand through his prophets in the holy Scriptures.” This verse is a really big deal. The gospel was “promised” in the “holy Scriptures.” There it is. It is either true, or not true. And if it is, and I contend that it is, the implications are profound. Think carefully about what Paul is stating.

God either keeps His promises or He doesn’t. This verse encompasses a dogmatic statement regarding the fact that the Old Testament was, and is a concise closed canon with its original meaning intact. If God promises, and if He keeps His promises, this can be assumed. In regard to the idea that mere men made promises on God’s behalf and wrote them on uninspired pages, history bares out that the written promises of the Old Testament have come true. Of about 1000 prophesies in the Old Testament, 300 concerned Christ specifically and have been fulfilled. Paul mentions one in the next verse; specifically, that Christ would be a descendant of King David.

It begs the question: If at least part of the Old Testament is proven to be written by Him that can only know the beginning from the end, why would God only superintend some of His promises and not others? And would He allow His promises to be integrated with promises that are only the ideas of men? These should be rhetorical questions, but I fear with some that name the name of Christ—they are not.

Furthermore, Paul called these Scriptures, “holy.” With these two words, Paul logically destroys innumerable volumes of human wisdom. These two words dispel the idea that holiness cannot work with and be associated with imperfection. In the case of Scripture being written on various earthly materials by flawed man, numerous translations only aid us in discovering the true intent of original meaning intended by God. He desires to colabor with man, and His transmission of truth is no exception.

Likewise, Christians who are still in mortal flesh that displays imperfection and outright sin are holy. How can this be? Paul will explain it in his gospel treatise that awaits us.

Lastly, in writing his gospel treatise to the Romans, Paul cites the Old Testament Scriptures at least forty-one times. The Old Testament was his authority—he obviously deemed it infallible and applicable to the truth he was teaching.

But with all of the controversy in our day about how the word of God should be taught, and especially in conjunction with the Old Testament, we have before us a grand opportunity to see firsthand how Paul himself did so. Remember, at least forty-one times, Paul uses the Old Testament to make his points.

Personally, I look forward to what we will learn together, and I hope you do also.

Introduction to the Book of Romans: “What’s in the Word, ‘Gospel?’” Romans 1:1

Please turn with me to the book of Romans, and the first chapter. This is probably not going to be your typical introduction to a series on a biblical book. Our days and the challenges thereof demand a close look and deep thought on what the apostle Paul’s intent was behind this letter to the Romans. Our particular focus to start this series will be Chapter 1, verse 1.

But first, what are we to expect in the forthcoming messages? Primarily, what is the book of Romans about and why did Paul write it? And what do we expect to learn from it? The answer comes by contrasting Romans 1: 8-15, and verse 16 following. We conclude from verse 8 that this was a strong group of believers whose testimony was known worldwide. Because of this, Paul was eager to visit them, but had been hindered.

Unlike the letter to the Corinthians, Paul wasn’t writing to the Romans to correct error. Unlike the Corinthian letters, we would not expect the content to reflect problems among believers in Rome. In fact, we see in verses 11 and 12 that Paul longed to see them so that they could mutually encourage each other. These Christians were strong Christians who even had the ability impart spiritual fruit to the apostle Paul.

But after Paul introduces himself in Chapter 1:1-7, and commends the believers at Rome in verses 8-15, something happens. Seemingly out of nowhere, and without purpose, he starts talking about other people.  In verse 18 he writes, “The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness….” What could that have to do with the church at Rome? Remembering that the Roman church was primarily Gentile, we find that Paul starts writing about hypocritical Jews in verse 12 of Chapter 2. What in the world is going on?

The key is in 1:14,15. “I am obligated both to Greeks and non-Greeks, both to the wise and the foolish. That is why I am so eager to preach the gospel also to you who are in Rome.” What do we think primarily when we think about the word, “gospel”? Well, in one regard, we would rightfully think about the good news (that’s what the word “gospel” means: “good news”) that Christ died for our sins and made a way for us to be reconciled to God.

But wait a minute. The Romans were saved, and their faith was even spoken of throughout the whole world. Paul even thought he could benefit from their faith. Why would the apostle Paul want to go there and preach the gospel to them again? Well, from 1950 to 1970, American Christianity would answer that question this way: “Church is where people get saved. We have to get people to church so that we can get them under the gospel. Yes, discipleship is important, but the more time we spend in holy huddles the less we get people under the gospel.”

From 1970 to present, the answer is:

“We agree, but the key is that the same gospel that saved you also grows you. We grow in salvation by hearing the gospel afresh. We agree that investing a bunch of time in the discipleship of do’s and don’ts not only lessons the preaching of the gospel, but will not contribute to our spiritual growth as well.”

So, that is what these two groups would suggest in answering the question of Romans 1:15: why would Paul want to preach the gospel to believers at Rome? And my friends, these two groups probably represent at least 85% of American Christianity in our day. But the key to understanding what Paul meant in Romans 1:15 stems from a question that is being asked more and more in our day by Bible teachers and pastors.  Is the “gospel” more than the five-word gospel, “Christ died for our sins” that is all the rage in our day? John Piper expands on it a little more; he suggests that the gospel can be stated in one sentence. And no doubt, that is probably true of the good news that Christ died for our sins. But is the “gospel” more than that?

Yes it is. You see, Paul didn’t long to go to Rome to reiterate the good news of the death, burial, and resurrection of Christ to already-saved Christians, he longed to go to them to preach the entire spectrum of the gospel. And since he didn’t know for certain that he would still get to come to them, he states the full spectrum of the gospel in this letter to them, starting in 1:16 and concluding in 15:21.

That’s what we have before us. That is the intent of this letter. That is what we should expect from this study: God’s full good news truth statement concerning what the world’s philosophers and psychologists have clamored about to know or disprove since ancient times. This is the good news of understanding what makes man tick, and how God truly relates to him. The deepest “why,” “how,” and “what” questions regarding life and godliness are answered in this letter; for example, why do Christians still sin?

Moreover, we see this truth concerning the word gospel in the ministry of Jesus. We read the following in Matthew 4:23, “Jesus went throughout Galilee, teaching in their synagogues, proclaiming the good news of the kingdom, and healing every disease and sickness among the people.”  We find out exactly what Jesus was preaching in regard to the “good news of the kingdom” three verses latter in the Sermon on the Mount, and the sermon states nothing in regard to death, burial, and resurrection of Christ. The sermon is instruction for having a life built upon a rock by learning the commands of Christ and putting them into practice (Matthew 7: 24). That’s good news also. The full orbed gospel is the full counsel of God that answers the important questions of life and gives us the information we need for life and godliness. My own experience is the norm. By and large, making sure Christians have an in-depth understanding of the book of Romans is low on the priority list.

That’s the introduction. We now begin our study of the book of Romans in verse one. Verse one is all we will cover in this first message. “Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God.” This first verse is ripe with critical salvation truth. Paul introduces himself as a saved person. The saved person that describes the apostle Paul can be no less for anybody naming the name of Jesus Christ.

First, he describes himself as a servant of Jesus Christ. In our present day, the information age, there are many study helps that enable us to define how Bible words are translated in the different versions. You don’t have to know Greek or Hebrew, and we are not in bondage to those who do.  For instance, “E-Sword” is an online source that has a complete electronic Bible. By hovering over any given word with our mouse, we can see the Greek definition. We can also do searches of synonyms to see how the same word might be used in other places in the Bible. In this case, “servant,” according to E-Sword’s online dictionary, can also mean “slave” or “bond slave.” In fact, the New American Standard Bible translates it, “bond servant.” But if you go to Bible Gateway, which is a free online concordance, and do a New Testament search for “slave,” and then refer back to E-Sword for the Greek word that is used—you find that Paul refers to himself by the same word that is translated “slave” in many other places in the New Testament. Paul called himself a slave of Jesus Christ.

And if you are a Christian, that’s what you signed up for. If you didn’t sign up for slavery to Jesus Christ—you’re not a Christian—you agreed to a gospel presentation that was errant. You agreed to Christianity that is not a true Christianity. Period. In this case, you only signed up for salvation, not discipleship.  Being saved is both.

In Christ’s mandate to the church, he calls us to “make disciples,” not saved people. Here is exactly what he said as documented in Matthew 28:18-20: “Then Jesus came to them and said, ‘All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.’”

Your baptism was a public profession that you have come to believe in the death, burial, and resurrection of Christ for the forgiveness of sin. You are justified by God when you believe this. But that is only half of the gospel. You must also recognize that you are a disciple that observes everything Christ has commanded. This is the great heresy of our day. We have a culmination of two movements coming together that either teach that discipleship is optional, or that discipleship is the same thing as being declared righteous. This is the culmination of two movements that plainly state that sharing the gospel in a context that is more than the five words of, “Christ died for our sins” is a works salvation. It is the false gospel that James decried that is a calling to a discipleship that functions on belief in the five words only, and not the full gospel that also includes the full counsel of God. We are not saved by participating in discipleship, but our belief in the five words also comes with recognition that we are committing our life to Christ and His lordship. Christ is either Lord, or He isn’t!

In 1Corinthians 6:20 Paul states that we are “bought with a price.” What was that price? Is it not the blood of Christ? Therefore, to deny that we have been purchased (this is first century slave terminology) as slaves is to deny the very purchase. If we are not slaves to Christ’s lordship, then neither were we purchased.

So, how does this happen without making our role in discipleship a part of God’s saving work and our justification? And why do Christians who have committed to Christ’s lordship still sin? And how does the law function in all of this? The answering of these questions is of extreme importance, and that’s why Paul longed to come to Rome to preach it to the Christians there. Nevertheless, he begins to proclaim the depths of the gospel to them in 1:16. Paul wanted to teach it to them publically and from house to house as he had done in other regions, but until then, this letter would have to suffice. That is why this letter is profoundly critical for Christians to understand.

Secondly, Paul said he was called and set apart for the “gospel of God.”  And if you are saved, it is no different for you. You are not called to be an apostle, but if you are saved, you are a servant; you are also called, and set apart.  Turn to with me to 1 Corinthians 6:9-11. It reads as follows, “Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.”

In the thirteenth chapter of John, Christ told Peter that he no longer needed a washing—that was done when Peter was saved. We are justified, and declared holy. If you use E-Sword, and hover over the word, “sanctified” in 1Corinthians 6:11, you find out that it means “holy.” To be sanctified is to be made holy. You say, “Well, I am not looking very holy right now, how can this be?” Questions like this is why the book of Romans is so vital—these are the very questions that this book answers lest Christians are confused, neutralized, and hesitant in the aggressive discipleship God has called us to.

Watch what Paul states in 1Thessalonians 4:3-8, “It is God’s will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control your own body in a way that is holy and honorable, not in passionate lust like the pagans, who do not know God; and that in this matter no one should wrong or take advantage of a brother or sister. The Lord will punish all those who commit such sins, as we told you and warned you before. For God did not call us to be impure, but to live a holy life. Therefore, anyone who rejects this instruction does not reject a human being but God, the very God who gives you his Holy Spirit.”

This is why Paul longed to preach the whole gospel to the Christians at Rome. The gospel is not only about the gospel, it is about how to do the gospel. It is about how to control “YOUR OWN BODY” in a way that is holy and honorable. It is the whole counsel of God, the good news of Jesus Christ, and the good news of the kingdom. It is the good news of God’s entire truth, not just part of it. The fact that Christ died for our sins is good news; the fact that God set us apart is good news; the Holy Spirits role as our helper in sanctification is good news; the fact that we can have life, and have it more abundantly is good news.

But be sure of this: he who rejects the full counsel of God in learning how to control our own bodies is…. as Paul clearly states, not rejecting a man, but rejecting God. And that is what a great deal of Romans is about.

And as we move forward in this book, I hope you share my same anticipation in what we will learn together about God’s great gospel. We have a little more business to take care of in the next messages, but our endeavor into Paul’s gospel treatise begins in Romans 1:16.