Category Archives: Gospel Presentations
Series Part 8 – Bible: The Whole Story—Redemption and Restoration
Preached on February 22, 2009 in Manhattan, New York at Redeemer Presbyterian Church
1 You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge the other, you are condemning yourself, because you who pass judgment do the same things. 2 Now we know that God’s judgment against those who do such things is based on truth. 3 So when you, a mere man, pass judgment on them and yet do the same things, do you think you will escape God’s judgment?
4 Or do you show contempt for the riches of his kindness, tolerance and patience, not realizing that God’s kindness leads you toward repentance? 5 But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God’s wrath, when his righteous judgment will be revealed. 6 God “will give to each person according to what he has done.”
Let’s continue in verse 12.
12 All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law. 13 For it is not those who hear the law who are righteous in God’s sight, but it is those who obey the law who will be declared righteous.
14 (Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law, 15 since they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them.) 16 This will take place on the day when God will judge men’s secrets through Jesus Christ, as my gospel declares.
17 Now you, if you call yourself a Jew; if you rely on the law and brag about your relationship to God; 18 if you know his will and approve of what is superior because you are instructed by the law; 19 if you are convinced that you are a guide for the blind, a light for those who are in the dark, 20 an instructor of the foolish, a teacher of infants, because you have in the law the embodiment of knowledge and truth—21 you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal?
22 You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23 You who brag about the law, do you dishonor God by breaking the law? 24 As it is written: “God’s name is blasphemed among the Gentiles because of you.”
25 Circumcision has value if you observe the law, but if you break the law, you have become as though you had not been circumcised. 26 If those who are not circumcised keep the law’s requirements, will they not be regarded as though they were circumcised? – Romans 2:1-2, 12-26
We’re trying to trace out the storyline of the entire Bible. We started in Genesis, where we learn what’s wrong with the human race, and then we’ve gone now to Romans 1–4, where we’re learning what Paul says God has done about it through Jesus Christ. We’ve been going through Romans, and here at the beginning of chapter 2, Paul does a turnaround.
It’s so surprising and shocking that if I begin to … I don’t even have to introduce too much introduction here. I will start to explain it, and it’ll draw us right in. Please see, however, this chapter talks about three things: the failure of religion because of the terrible beauty of the law and, therefore, the need for a regenerated, new heart.
1. The failure of religion
Paul starts this chapter by saying, “You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge the other, you are condemning yourself, because you … do the same things.” This only makes sense if you go back and see what was in chapter 1. Right? Because “the same things” refers to chapter 1.
If you remember, Paul has been talking about Gentiles, pagans, idol worshipers worshiping, bowing down to figures of wood and stone and metal, sexual orgies … That has all been in Romans 1. All of a sudden, Paul turns and says, “Hey, you out there listening, sitting in judgment, you do the same thing.”
Paul knew this letter was going to be read. This letter would’ve been read out loud to the Roman congregation, and who was in the Roman congregation? Gentile Christian converts and Jewish Christian converts. Who would’ve been out there sitting, thinking, “Oh yeah, those pagans, those orgies, that bowing down to worship idols … That’s just awful”? Who would’ve been sitting there condemning? Who would’ve been sitting there passing judgment on all of that? It would’ve been the Jewish Christians, but now keep this in mind.
In this case Paul is actually speaking to people who essentially represent anyone who’s religious, anyone who has tried very hard not to be pagan, not to have orgies, not to bow down to little figures of wood and stone. He says, “Hey, you people out there, you people who all of your lives have been trying to obey the Bible, all of your lives have been relying on obedience to the law and feeling pretty good about it, saying, ‘I obey the biblical law,’ you out there, when you condemn those pagans, you condemn yourself, because you do the same things.”
It’s very surprising, and how could that be? He was talking about orgies and bowing down to idols. How could he turn to the good, Bible-believing people who have been trying to obey the Bible all their lives and say, “You out there, smug people sitting around there saying, ‘Yes, that’s awful. That stuff is awful,’ you condemn yourselves because you do the same things”? How could that be?
If you go down a little deeper into the text, he actually talks about it. In verses 21 and 22, he says, “… you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? You who say that people should not commit adultery, do you commit adultery?”
At that point the reason he’s saying, “You condemn yourselves,” is he’s talking to moral people, and he says, “Though you say publically you don’t commit adultery, a lot of you do commit adultery.” Any moral community, any church, any synagogue is going to have hypocrites in it, people who say, “This is what I believe,” but in private they’re doing the opposite.
That’s partly why he’s able to say, “Hey, you religious people, you Bible-believing, Bible-obeying people, looking at all these awful pagans out there, rolling in the streets together in their drunkenness and their orgies, you’re feeling superior to them. You’re doing the same thing.” Some of it is hypocrisy, but that’s not all he’s saying here, because then he says, “You who abhor idols, do you rob temples?”
He’s talking to Jewish Christian believers as you can see from the title of the paragraph. This is completely inexplicable at first sight, because there is absolutely no record of Jews running a kind of operation where at night they would go out to temples and rob them and sell the idols on the black market. Is that what he’s talking about? There’s absolutely no evidence Jews did anything like that. What in the world is he talking about?
The answer is he must be talking metaphorically. By the way, he hints at that in verse 5, because when he says to them, “But because of your stubbornness and your unrepentant heart …” this is something you could never tell by looking at it in English, but he’s using two Greek words that in the Greek translation of the Old Testament were always associated with idolaters.
What he’s actually saying is, “You’re religious, you’re obeying the Ten Commandments, and externally it looks like you’re complying with all the rules and regulations, but though you may not have idols of the hand, you have idols of the heart. You may not have idols you can pick up and move around, but you have idols in your heart.
You abhor idols, and yet essentially you’re no better than the idolaters, because though you’re obedient, the thing you really live for, the things that really give you meaning in life, the things you really are worshiping are career or achievement or power. Therefore, you stand condemned.”
How can he really say this, that the good, Bible-believing people are every bit as condemned, every bit as lost as the Gentiles and the pagans? How can he say that? We’ll get to that under point two, but first I’d like to stop. I want you to think about the amazing point one, because this is what he’s saying. He’s saying something that will show you, if we think about it, the unity of the Bible and the uniqueness of the gospel.
By the unity of the Bible, I mean this. If you were here in the fall, do you remember we talked about Jesus’ great parable of the prodigal son in Luke 15? We spent six weeks going through that parable, and in the parable Jesus gives us a father with two sons: a younger brother, who loves sex with prostitutes and takes away all the father’s money and squanders it … He’s materialistic. He’s licentious. He’s disobedient to the father.
Then he has a second son, and the older brother is very obedient and very compliant to the father and obeys everything the father says, and yet the point of the parable is they’re both lost. They’re both alienated from the father, and they both need salvation. That’s Jesus, but now here you have Paul. Paul is giving his greatest exposition of the gospel, and he’s saying exactly the same thing. In Romans 1 he’s talking about younger brothers. He’s talking about how they’re condemned.
He’s talking about how they’re lost, bowing down to idols of the hand, rolling around in drunkenness and sex. Okay, sin, the kind of sin everybody thinks of as sin, but now he turns to Romans 2. He says, “You elder brothers, you people who are trying so hard to be good and you think God owes you a good life because you’re so good, you are every bit as lost. You’re every bit as in need of salvation.” Isn’t that amazing? Paul is saying exactly the same thing Jesus was saying. Do you see the unity of the Bible?
Also, let me show you how unique the gospel is. For Paul to be saying, “You good people are condemned. You bad people are condemned. You’re all lost. You moral people, you immoral people, you’re all lost …” In the 1970s was this enormous best seller, as some of you may have heard. It has actually kind of passed into the language a little bit. It’s a book by Thomas Harris called I’m OK—You’re OK. It was a little self-help book. It was on the top of the New York Times best-seller list for two years.
In the 1990s a woman named Wendy Kaminer wrote a devastating critique of the self-help movement, and the name of her book was I’m Dysfunctional, You’re Dysfunctional. It’s a tremendous critique. Basically, she shows how narcissistic the whole idea was.
She says, “How in the world can you say this is mental health to say, ‘I’m okay. You’re okay. We’re all okay,’ yet out there in the world there is all the blood of the innocent crying out from the ground for justice? There’s genocide. There’s terrorism. There’s all this awful stuff. How in the world can you say it’s the sign of mental health to go out into the world and say, ‘Everybody is okay. You’re okay. I’m okay. We’re all okay’? That’s silly. That’s narcissism.”
She just hilariously deconstructed it. About 10 years later, after she really showed how silly it is to say, “I’m okay. You’re okay. We’re all okay,” she came back with another book that showed she was a bit in a bind, because her whole point was, “Hey, with all the injustice, with all the innocent blood crying out from the ground for justice, how can you say everybody is okay?”
She came back with another book in which she was very critical of what she called the “hard right,” because she saw a lot of people saying, “Yeah, there is evil out there, and we have to bring back the death penalty. We have to go to war.” She suddenly saw all these people saying, “I’m okay, and the rest of you are no way okay.” In fact, that was the subtitle of her book. The New York Times gave the book a subtitle: I’m okay, and you’re nowhere near okay.
She says the trouble with that … She says, “ ‘I’m okay. You’re okay. We’re all okay,’ was narcissistic. That’s narcissism, but to say, ‘I’m okay, and I have the truth. You all are evil, and I’m going to punish you,’ that’s how you get death camps. That’s how you get, ‘I’m the superior race. You’re the inferior race. I’m the superior person. You’re the inferior person.’ ”
She says that’s moralism, and that’s as bad as narcissism. Narcissism is, “We’re all okay. You’re okay. I’m okay,” and moralism is, “I’m okay, and you’re not okay.” Wait a minute. So she was just saying, “I’m okay. Everybody is okay,” is narcissism, but then moralism is bad. What’s left? There’s masochism: “I’m not okay, and everybody else is.” Of course, that’s not right. What’s left?
In the 1970s a minister and a great Bible teacher, who is now passed away, named John Gerstner, was speaking, and he referenced the book I’m OK—You’re OK. He says, “How does that compare to the message of the Bible?” Then he told a story. It was about the fact that he and his wife were on a trip to Asia. They were actually in Cashmere, and at one point they went on an excursion in a little boat. It was he and his wife and a boat man who didn’t know much English and his grandson.
On their way back from the excursion, as they were starting to near shore, they actually bumped another boat. When they bumped the boat, there was a fair amount of water that kind of splashed in and got everybody wet up to the knees. The boat man started getting very, very agitated, and John Gerstner said, “Okay, it’s a little bit of water,” so he said, “It’s all right. We’re okay. Don’t get upset. We’re okay.”
A couple of minutes later, the man was still getting even more agitated, and John was thinking he was very superior. He said this poor man either had an ego problem, or he … He said, “Don’t worry. We’re okay.” Then finally as they got almost to the dock, he got really agitated, and John Gerstner said, “We’re okay.”
The man looked up at him and said, “You not okay. I not okay,” pushed them out of the boat onto the dock, threw his grandson, jumped out onto the dock, and at that minute the boat was sucked down into the water and came up about six boats to the right on the other side. It turned out there had been a hole in the hull. The boat man had seen it. John Gerstner had not seen it, and if he had stayed in there one more second, they would’ve gone down with it.
Gerstner said, “I realize that’s the message of the Bible. I’m not okay. You’re not okay.” Do you realize what this means? It’s not the moralism of saying, “I’m okay, and you’re no way okay,” not the narcissism that says, “I’m okay. You’re okay. Everybody is okay,” not when there’s injustice out there in the world, and not the dysfunctionality, the masochism of saying, “I’m not okay, and everybody else is.”
No, what the Bible says is we’re all sinners. We’re all lost. Nobody has the right to look down at anybody else. We’re all in trouble. We’re all alienated from God. No one has the right to be trampling upon or exploiting anybody else. We all need God. I’m not okay. You’re not okay. If you don’t know that, you’re going to go to the bottom. That’s what’s so unique about the gospel. There really isn’t any other position like that, and it’s the right one. Why is it religious people stand condemned? The reason is, according to Paul, because of …
2. The terrible beauty of the law
What we see here, when Paul talks about the fact that judgment is going to be according to the law, is he shows us why nobody can stand in the judgment, no matter how religious and good you are. He shows us both the inwardness and the intuitiveness of the law. Let me give it to you here briefly.
A. The inwardness. Do you remember how I mentioned in verse 1 Paul actually says to the religious people, “You condemn all those Gentiles and those pagans out there for all those … But you do the same.” It says, “… you who pass judgment do the same things.” What are the things? They’re the things that are not on the page. They’re listed in the last verses of chapter 1.
He made a list of sins, and then he says, “You religious people do the same things.” What was that list? Here are some of the things on the list: evil, greed and depravity, envy, murder, strife, deceit and malice, gossips, slanderers, insolent, arrogant and boastful, senseless, faithless, heartless, ruthless.
If you look carefully, you’ll see almost all of these are not behavior but inner attitudes of the heart. Greed, envy, malice, insolent … By the way, that’s the Greek word hybris. Have you ever heard of that word? Arrogant, heartless, meaning not able to put yourself in other people’s shoes. Ruthless, obviously meaning exploitative.
Here’s what Paul is doing, and this is very important. Paul does what Jesus does. When we read the law, “Thou shalt not kill, thou shalt not steal …” because we’re trying to justify ourselves, we actually read just the surface. We read only about the external behaviors. We see only the external behaviors, and when you go away from the law of God in the Bible, you can feel like, “I’m not so bad.”
What Paul does, and what Jesus does in the Sermon on the Mount, is what we all should do. The law of God is getting at a kind of person, a kind of heart. When you read the law, you need to actually be reading through it, because the law of God is actually an outline of the kind of beautiful character, kind of incredibly beautiful heart we should have, and the law of God is getting at it.
It is absolutely wrong of us to read the law in the most self-justifying way. “Oh, I don’t kill. That’s one law I’m not breaking.” When you get to the Sermon on the Mount, you’ll see Jesus does exactly what Paul does here. What does he do? For example … listen … Jesus in the Sermon on the Mount actually expounds the Ten Commandments but shows the kind of heart and the kind of spirit the commandments are getting after.
Let me just give you one case. Jesus says, “You’ve heard it said, ‘Thou shalt not kill,’ but I say unto you anyone who looks at another person and says, ‘Raca,’ has broken this commandment.” What does raca mean? Does it mean, “You fool. You imbecile”? Is it an insult? No, it’s actually a word that means nobody. It means, “You nothing. You nobody.”
What Jesus is saying is if you look at any other human being and feel like this person isn’t important … in fact, you can barely pay attention to them because they’re nobody … if you look down your nose at anyone and disdain them or are indifferent to them or don’t treat them with importance, he says that’s like breaking the commandment. How could that be like murder, for crying out loud?
Do you know what Jesus is saying? He’s saying murder is a tree. Trees grow from acorns (at least oak trees do). What is the acorn? What is the seed of the tree? What does murder start with? Superiority, hubris, arrogance, a disdain, a contempt, a treating a person not as a person but as a thing, looking down, using people.
He says the only difference between a murderer and you is unless you welcome every human being that comes into your life, every human being who is presented to you, unless you treat that person as infinitely valuable, unless you treat every person as a person of infinite value and worth, if you just disdain certain people, ignore certain people, just don’t even care about certain people, he says that’s a seed.
The only difference between you and a murderer is the murderous seed has been watered and fertilized. Therefore, the commandment of God is getting after someone who cherishes people, cherishes every person. Even the persons the world considers unimportant, of no consequence, you treat as if they’re kings and queens. That’s the kind of heart Jesus says the law of God is trying to get after.
Then he goes through all the … If you read the Sermon on the Mount, what does he say? You should be so honest that you don’t ever have to swear an oath. He says every yes and every no, every interaction should be as honest as if you had sworn on a stack of Bibles in a courtroom. Then he says you should be so loving that if someone wrongs you, you don’t just refrain from revenge.
You forgive them in your heart, and even when you go and confront them and even when you go and seek justice, you do it with no ill will at all, filled with love in your heart for your enemy. He says you should be so generous to the poor that you give and give and you don’t even care if you get any thanks. That’s all in the Sermon on the Mount. He says you should be so trusting of God you don’t worry no matter what the circumstance is.
Some years ago a woman who was teaching literature at a university decided to have all of her students read the Sermon on the Mount. None of them had, and half of them hadn’t even heard of it. It was all fresh for them. They read it, and they all absolutely hated it. This is a typical comment she got in the response papers. “I did not like the Sermon on the Mount. It made me feel I had to be perfect.”
They all hated it. They said, “This is absolutely ridiculous. Nobody can be like that.” Then she said, “That’s okay.” She listened to them, and then she asked them a question. “Aren’t these, though, the kind of people you want around you? Don’t you want people who are so loving they don’t resent and they’re never indifferent, so generous they’re always grateful? Aren’t these the kind of people you want around you? Aren’t these the kinds of things you want in other people and you demand of other people?” They all got very quiet.
In other words, “I’m very angry if you hold me to this standard. On the other hand, actually I hold everybody else to this standard.” Therefore, you’re condemned from your own mouth. That’s exactly what Paul is saying, because the law of God, if you learn how to read it, is after a kind of person, a kind of heart, a life of absolute beauty, not just the external behavior, but the heart, the motivation, the attitude. When we see that and we see how we really demand it of other people but we refuse to demand it of ourselves, we’re condemned.
B. The intuitiveness. It’s not just the inwardness Paul talks about here. Do you know what is so amazing about this middle section where he says, “You are condemned from your own mouth” and then down in verse 12, he says, “All who sin apart from the law will perish apart from the law. Indeed the Gentiles, who do not have the law, show they do understand something of the law, and they will be held accountable for that”? What is that?
Some years ago a man named Francis Schaeffer summed this up beautifully and said something like, “Do you know what Romans 2 is about? Romans 2 is about the invisible tape recorder. Romans 2 is saying even though you don’t know it, there is an invisible tape recorder God has put around everybody’s neck. No, you can’t feel it or see it, so don’t try. It’s there. Romans 2 says it’s there.
On judgment day all of a sudden you’re going to appear before God, and a lot of people are going to say, ‘I didn’t even know you existed. Wait a minute. You can’t hold me responsible for the law of God.’ Other people are going to say, ‘Oh, I’ve heard of the Bible, but I’ve never read the Bible. You can’t hold me responsible for this law. I didn’t realize the God of the Bible is the real God. Okay, here you are, but you can’t hold me responsible. You can’t judge me for something I didn’t believe in.’
Then what is God going to do? He’s going to reach around the back. He’s going to unclasp, and he’s going to get off your invisible tape record. It’ll become visible, and you’ll say, ‘I didn’t see that there.’ He’ll say, ‘No, you couldn’t have felt it. It was invisible.’ Then he’ll say, ‘I want you to know I am the fairest Judge you could possibly imagine. I am not going to judge you according to the Bible because you didn’t know the Bible. I’m not going to judge you according to Christ because you never heard of Christ.
I’m going to judge you by your own words, because this tape recorder only recorded throughout your life whenever you said to someone else, ‘You ought’ or ‘You should.’ This tape recorder has only recorded your standards for the people around you. Therefore, I’m not going to judge you by anything other than the standards by which you judged people your entire life.”
Nobody in the history of the world will be able to stand in the judgment day, because you’re not going to even be able to stand before your own words, before your own standards. Therefore, we are all absolutely lost. Where is the hope? Is there any hope? Of course, the answer is yes. The failure of religion because of the terrible beauty of the law means now at the very end there’s a need for a new heart.
3. The need for a regenerated, new heart
Suddenly at the end, Paul begins to talk about circumcision. This is almost the end of the chapter. He says, “Circumcision has value if you observe the law, but if you break the law, it has no value. If those who are not circumcised keep the law’s requirement, they will be regarded as though they were circumcised, will they not?”
Then he goes on. Let me read you the end. “A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit … Such a man’s praise is not from men, but from God.”
Here’s what Paul is saying. He is saying, “Do you know? You religious people …” Of course, in this case, the Bible-believing, religious people were Jewish Christians. He says, “Do you know? All of your life you’ve been trying to obey the law of God, and circumcision was a sign of being a Jew who was trying to obey the law of God. What you really need is circumcision of the heart. What you really need is a new heart, not obedience outwardly. You need to have a regenerated heart, or you will never, ever do what the law requires.”
Why does he bring up circumcision? What’s the big deal? Here’s the big deal. When God entered into a relationship with Abraham, that was the first time God showed up and said to a man and his family, “I want to have a personal, intimate, covenant relationship with you.” As a sign of that relationship, he says to Abraham, “I want you to be circumcised.”
The circumcision was a sign of the relationship the way baptism is a sign of being in the church. Why circumcision, though? I think most people understand baptism, kind of like death and rebirth and the Spirit and all, but what was the symbolism of circumcision? I don’t want you to think about it too long, but that’s the point.
Why did God choose circumcision as a sign of this intimate, covenant relationship he had with Abraham? He said, “I want you to walk blamelessly before me, and if you walk blamelessly before me, if you follow my covenant, I will bless you. But if you disobey the covenant, if you enter into a covenant with me and then you go your own way and you disobey me, then you’ll be cut off from your people. You’ll be cut off from the Lord. You’ll be cut off from me.” That’s the natural punishment. Do you know what circumcision was?
In those days you didn’t sign a contract to bind a contract; you acted out the curse. In other words, when a person would enter into a covenant with someone else, he might pick up some sand and he might drop it on his head and say, “If I don’t do everything I’m saying I will do today, if I disobey the covenant I just made you today, may I be as this dust,” or a person would cut an animal in half and walk between the pieces and say, “If I don’t do absolutely everything I have said today in this contract, may I be cut into pieces myself.”
What God was saying to Abraham was, “If you want to enter into a relationship with me, you need to be circumcised. That means you are admitting, if you disobey the covenant, you’ll be cut off.” Here’s my question. Did Abraham really obey the covenant? Did Isaac really obey the covenant? Did Jacob? Has anybody ever obeyed the covenant? Has anyone ever walked before God blamelessly? That’s the covenant.
No, of course not. Why in the world does God have any people at all? Why is there anybody called the people of God? Why is there anybody who God says, “You are my people, and I am your God”? How could anybody be in a covenant relationship with God? The answer is in Colossians 2, there is a little verse that almost always when you go by it … If you’re reading through Colossians, it’s one of those verses you read and you say, “What was that about?” and then you just go on. “I’ll ask Tim about it someday, but right now I don’t get it.”
In Colossians 2:11 and 12, Paul is talking about the cross. He’s talking about Jesus dying on the cross, and then he says, “In him you were also circumcised …” He’s talking to Gentiles, by the way, who weren’t literally circumcised. He says, “In him you were also circumcised … not with a circumcision done by the hands of men but with the circumcision done by Christ …”
Here’s what he’s saying. On the cross Jesus was cut off. That’s why he calls it a circumcision. On the cross Jesus Christ said, “My God, my God, I can’t see you. I can’t feel you. Where are you?” Isaiah 53 says he was cut off from the land of the living. Why? He was getting what circumcision represented. He was being cut off. He was going under the knife. It was bloody. It was violent. He was getting the curse we deserve, because we can’t stand in the judgment. We can’t stand before the law.
That’s not all. It doesn’t just say he was circumcised on the cross. It says, “In him you were circumcised, not a circumcision made with hands,” he says, because the Gentiles weren’t. “You have a new heart. You have new life.” Why? “Because you’re circumcised with Christ.” What does that mean? It means now you stand in him in this way.
When you read the law properly, when you read the Sermon on the Mount, and you see what the law is getting after, the love, the peace, the generosity, the integrity it wants, instead of saying, “Oh my goodness! I hate this. I’ll never be like this,” instead realize what that is describing. It’s describing a person. Whenever you read the law of God and you see this incredible, perfect standard, do you know who it’s describing? It’s describing Jesus.
Don’t be crushed by the standard. See the beauty of Jesus. According to the Bible, when you believe in Jesus Christ and you give your life to him, then all of your sins and what they deserved are transferred to him. He’s cut off for you, and all of the beauty of his law-keeping, all the beauty of his life is transferred to you, and in Christ we’re told, “… there is now no condemnation for those who are in Christ Jesus …” Once you understand that, it pricks the heart.
The idea of a circumcised heart is pretty weird. It’s quite a metaphor. It’s intimate and it’s tender and it’s scary. What it means is your heart of stone begins to be a heart of flesh, and you have a new attitude toward the law, because when you see God sent his Son to die so the requirements of the law were fulfilled, you never look at the law of God and say, “Oh, I’m saved, so it doesn’t really matter.”
The law is so important Jesus died to fulfill the requirements of the law. You don’t look at the law as a Christian and say, “It doesn’t matter how I live because, after all, I’m not condemned.” Jesus died because the law was so important, so you try like crazy to live according to the standards of the law. Yet when you fail, you don’t get crushed with guilt. You’re not crushed like, “Oh, what an awful person I am,” because you know what he did for you.
There’s this paradoxical attitude toward the law. We’re absolutely, fastidiously, diligently seeking to obey it and never crushed into the ground by it, nor hopeless when we disobey it. We get back up on the horse. It’s fascinating. In other words, we’re not saying, “I’m okay. You’re okay. Everybody is okay. After all, we can live any way we want,” or “I’m not okay. Everybody else is okay,” or “I’m okay, and you’re not close to being okay.” It’s none of those things.
“I’m not okay. You’re not okay. I’m no better than you. Yet in Jesus Christ I’m a beauty when God sees me. I’m beautiful.” As a result, I don’t judge anybody because God is the Judge. When somebody wrongs me, I leave that to God, and I forgive them. I don’t even judge myself. “Oh, how bad I am!” No, I’ve been judged in Jesus.
Don’t you see that at the center of your life ought to be Jesus Christ, the Judge of the earth but the Judge who was judged? If you bring into the center of your life the Judge of all the earth who was judged in your place, you have both a healthy respect for moral absolutes, and you know there’s right and there’s wrong. You know there’s injustice. You know it’s important to seek justice. You know it’s important to be a good person and a morally upright person.
On the other hand, you are not judgmental toward people. You forgive people. You’re not down on yourself, judging yourself when things go wrong. Oh, the uniqueness of the gospel! The uniqueness of a Christian! Bring the Judge who was judged in your place into the middle of your life. Let’s pray.
Thank you, Father, for giving us the bad news about judgment day, the bad news that no one can stand in the judgment, and the good news that your Son Jesus Christ was circumcised for us on the cross. He was cut off for us so now in him we have new hearts, and we thank you for all that.
Oh my word, Father, we thank you for it, and we ask would you please help us to live in accordance with it, to appropriate it, to have the joy and the poise and the power that would come with what we believe and what we know? We ask that you would grant it for Jesus’ sake. In his name we pray, amen.
SERIES – Bible: The Whole Story—Redemption and Restoration – Part 6
Prached on February 8, 2009 in Manhattan, N.Y.
1 Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God—2 the gospel he promised beforehand through his prophets in the Holy Scriptures 3 regarding his Son, who as to his human nature was a descendant of David, 4 and who through the Spirit of holiness was declared with power to be the Son of God by his resurrection from the dead: Jesus Christ our Lord.
5 Through him and for his name’s sake, we received grace and apostleship to call people from among all the Gentiles to the obedience that comes from faith. 6 And you also are among those who are called to belong to Jesus Christ. 7 To all in Rome who are loved by God and called to be saints: Grace and peace to you from God our Father and from the Lord Jesus Christ.
14 I am obligated both to Greeks and non-Greeks, both to the wise and the foolish. 15 That is why I am so eager to preach the gospel also to you who are at Rome. 16 I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile. 17 For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.” – Romans 1:1-7, 14-17
Every week we start by saying we are tracing out the storyline of the Bible, because the Bible is not so much a series of disconnected, individual stories, each with a little lesson or moral telling us how to live. It’s primarily a single story telling us what’s wrong with the human race, what God has done to make things right, and how it’s all going to work out in the end.
We’re drilling down into three places in the Bible. We’ve drilled down into Genesis 1 to 4, where we learned something about what the Bible says about what’s wrong with us. Now we’re going to drill down into Romans 1 through 4, perhaps the single most comprehensive and packed place where, through a letter of Saint Paul, we learn what God did about it.
All scholars and students of Romans believe verses 16 and 17 are Paul’s way of putting the gospel in a nutshell, his message in a kind of thesis statement. Therefore, it’s an extremely important statement. I want to meditate on it with you to help you break through. That’s kind of an odd statement (break through). Let me tell you why I use the phrase.
Martin Luther, founder of Protestantism, actually, later in his life told a story. In the preface to one of his collections of writings, he wrote a little reminisce of a great experience he had (it’s also called the “Tower Experience”) as a young man. Many people would call it his conversion experience. It all had to do with Romans and Romans 1:16 and 17.
He wrote, “I greatly longed to understand Paul’s epistle to the Romans, and nothing stood in the way but that one expression ‘the justice of God,’ because I took it to mean that justice whereby God is just and deals justly in punishing the unjust. My situation was that, although an impeccable monk, I stood before God as a sinner troubled in conscience, and I had no confidence that my merit would assuage him.
Therefore, I did not love a just and angry God, but rather hated and murmured against him. […] Night and day I pondered until I saw the connection between the justice of God and the statement that, ‘the just shall live by his faith.’ Then I grasped that … through gift and sheer mercy God justifies us through faith. Thereupon I felt myself to be reborn and to have gone through open doors into paradise.” “When I saw that Law meant one thing and Gospel another, I broke through.”
That’s interesting. He had this breakthrough. What he means is he was completely transformed … his thinking, his heart, his life, everything … by these verses because he pondered and pondered until he broke through. I would like to help everybody here break through. That is to say if you haven’t, if these two verses have never done to you what they did to Luther, I’m going to try to show you three factors you have to grasp if you’re going to break through.
If it has, if the ideas here of these verses have transformed you, I’d like to give you by telling you the same three things (of course, since you’re all in the same room together) how you could help other people who are open have a breakthrough. There are three factors that have to do with breakthrough.
You have to grasp, according to, I think, this text, the form of the gospel, the content of the gospel, and the power of the gospel. The form, the content, and the power. I’ll give you tests along the way. I’m being very focused. How do we break through? You have to understand …
1. The form of the gospel
You can see, especially if you read all the way through Romans 1:1–17, the word gospel shows up more here than any other place in the book. In fact, I think it may be the word gospel shows up more in these verses per phrase than any other place in the Bible. We have to ask ourselves, “What is so important? Why this word?”
The word gospel, as most of you know, is a Greek word we transliterate euaggelion. That is, eu, the good, and aggelos, an angel. We look at the word angel in English, of course. Right away we think of wings and things like that, which is wrong, because the word aggelos means a herald. What actually is at the very heart of the word gospel is the news media. Did you know that? News media? Okay.
How did news about great historic events get distributed back in those days? What was the news media? No print paper. No audio, video, radio, television. Well, then how was news …? What was the media for the news? The answer is it was heralds. That is, everybody is back in the town because they know there’s a great military battle that’s being fought miles away, so they’re behind the barricades. They don’t know what’s going to happen.
What happens when the general achieves a great military victory? How do we spread the news? He would send heralds. The aggelos. An aggelia, which is a message or a herald. The news. The herald would come in to the town and declare the news, “Victory!” Then he would run to the next town square and proclaim “Victory!” Then everyone would go back home with joy.
If that’s at the very, very heart of the word gospel, if that’s what the message is, the essence of the Christian message is news … good, joyful news … then this is the difference between the gospel and every other philosophy or religion. The gospel is not good advice about what you must do. It’s primarily good news about what’s already been done for you, something that’s already happened.
See, other religions say, “If you really want to meet God, do this, this, and this.” It’s good advice. Only Christianity is not good advice but primarily good news about something that’s already been done for you. This is test one. We’ve talked about this actually not too many weeks ago, so I won’t belabor it, but it’s crucial. One of the breakthroughs is to realize how utterly different Christianity is because it’s good news, not good advice.
If I ask somebody here in New York, “What do you think the essence of Christianity is? What does it mean to be a Christian?” the average person on the street would say, “Well, I think it means to try to live like Jesus and try to love your neighbor, try to live by the Golden Rule.” I want you all to know I think that is an incredibly great idea. Let’s all do that. I’m all for it, but that’s not news. That’s not the heart of Christianity. It can’t be, because it’s not news.
Is that news? Is that news about what has been done for you … outside of you, for you … that inflicts in you such joy that you finally can live according to the Golden Rule? See, that’s Christianity. Something has happened outside you, something momentous. It’s happened outside you for you, and that’s what inflicts into you life-changing joy. Now I can live according to the Golden Rule.
To say being a Christian is the Golden Rule, that’s not news. Therefore, there’s no breakthrough. See, breakthrough, transformation, comes like this. If you say to somebody, “Here’s the essence of the Christian message. You need to live like Jesus and love your neighbor according to the Golden Rule,” there are only three responses to that. One is you say, “Sure, I knew that.” Shrug. Indifference.
The second, like Luther, is, “Oh, that’s very hard. I can’t do that.” Crushed. Discouraged. The third is the Pharisees say, “I do that all the time.” So either shrugged or bugged or smug. No breakthrough. No breakthrough! No, “Oh my word! I never thought of that.” See, that’s what happened. When Luther broke through, he said, “This is a paradigm shift.” Sorry, it’s cliché, but it’s far more than that but it’s not less.
Here’s my question. Here’s the first test. I don’t know what you believe, but whatever you believe about God or how you ought to live, is it mainly about you, or is it mainly about what he has done? Is it mainly about you and what you must do, or mainly about him and what he has done? Which is it? See the breakthrough? The gospel is news, not advice.
2. The content of the gospel
The content of the gospel is that very spot where Luther meditated and meditated, where he says, “For in the gospel, a righteousness from God is revealed. A righteousness that comes by (dia, through) faith. Just as it is written, the one who is righteous through faith, that’s the person who lives.” He was thinking and thinking about this until suddenly he realized, “The righteousness of God is a righteousness that comes to me, and I receive by faith.” That opened everything up.
If we want to understand this term, which isn’t a very ordinary term … It’s a technical term in a way. It’s a term Paul uses, though, so we need to try to figure it out. It changed Luther’s life. It changed mine. We’re justified by faith. Let me use two illustrations to show you. The second one is considerably more poignant than the first.
The first one, though, think about this. Whenever we talk about being justified, we’re talking about not a change in the object but a change in the relationship to the object. Not a change inside the object, but relationship to the object. For example, if you’re speaking to me, and you say something, and I say, “Hmm. Justify that statement,” what do I mean?
I’m not saying, “Change the statement.” What I’m actually saying is, “It’s hard for me to accept that. Do something. Say something to change my relationship to the statement, to change my regard for it so I can accept it.” I’m not saying, “Change the statement.” “Help me get into a new relationship with it because I’m about to reject it.” “Justify that statement” means, “Change my regard for it. Do something.”
That is actually what the word means, especially at certain points here but also in Romans 5 where Paul says in verse 2, “Since we’re justified by faith, we have access to this grace in which we stand.” The word stand there means to stand in the presence of a great God or a great king or judge. This is what Paul is saying. Jesus has done something so God, looking at us, in spite of everything wrong with us … Jesus has done something to change God’s regard for us, his relationship to us.
Something has been done. See, that’s the news. Something has been done so now the Father looks at us and loves us and delights in us and accepts us. Our relationship has been changed. It’s not so much something happened inside, because then that would all be about us. That wouldn’t be gospel. It would all be, “Well, you have to do something.” It’s about something that’s happened outside of us that has changed God’s relationship to us. What is that?
To me, the second factor in what brings a breakthrough over the gospel is when you realize the gospel is about more than just forgiveness. Follow me, please. It’s about more than just forgiveness. Please don’t think I’m saying there’s anything wrong with forgiveness, but most people think that’s what this is. That’s what salvation is. That’s what Jesus did.
The idea is because Jesus died on the cross, when I do something wrong, I can ask God for forgiveness, and I’m forgiven. Isn’t that wonderful? Yes, of course it’s wonderful. It’s more than wonderful, but I want to show you here for a second it would not be enough. It’s way less than what’s being promised here. Yeah!
Because, see, if it’s true that that’s really salvation, that because Jesus died on the cross, now when I ask for forgiveness, I’m forgiven … God forgives me, wipes the slate clean. Do you realize what that means? It means that even though he has forgiven me for what I just did wrong, my relationship with him is still up to me because actually, in a sense, God says, “Hey, I just forgave you for what you did. I’m not going to hold that against you, but now you’d better get it right.” If that’s all forgiveness is, it’s not enough.
You know, for example, here’s a man, let’s just say, and he is in prison. What is going to get him a new life? Well, you could say the first thing that’s going to get him a new life is pardon. The governor writes a pardon, and he is out. Wow! He has a new life. No. He is just back to where all the rest of us slobs are. He is not in prison. Now he has to get a job. Now he has to work. It’s a long haul. He doesn’t have a new life yet.
You say, “Well, what more do you want?” I’ll tell you what’s more. The salvation of the gospel is not so much like simply getting a pardon to get out of prison. It’s besides getting a pardon, forgiveness. It’s also like getting the Congressional Medal of Honor on top of it. It’s a negative and a positive.
There’s a TV series called NCIS. It’s about Naval Criminal Investigative Services. It’s a cop show amongst military and criminal investigators. There’s a really great episode that was done about four years ago. The main character was played by Charles Durning, the great actor. The episode is about a poor broken-down old man, a former Marine, played by Charles Durning. He is in his eighties. He is broken down. He is kind of dowdy, and he is accused of murder. He is accused of murder!
At one point, two big, beefy Marines and a snarling Navy lawyer come after this poor little old man. They’re about to arrest him. They’re overshadowing him. Here he is standing in their presence accused. As they stand and they’re about to cuff him, actually, a friend of the old man pulls his tie aside. Under it is the Congressional Medal of Honor, because on Iwo Jima, he had done acts of extraordinary valor and bravery beyond the call of duty and had been given a Congressional Medal of Honor.
When he pulled that aside, the Marines and the snarling lawyer immediately saw what it was. Instead of looking at the poor little old man, the accused, condemned man, they saw that medal of honor, and they immediately snapped to attention and saluted. They were in awe. Just like that. It’s very, very good drama, and it’s very, very kind of moving to see. It is just an image, however faint, of what Paul is talking about here.
You know, one of the verses I always quote to you but I never explain is 2 Corinthians 5:21. “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.” What does that mean? “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.” Well, think.
On the cross, what does it mean to say Jesus was made sin? God made him sin. Does that mean God made him sinful, God put sin in his heart so he became greedy and angry and violent? No! He was up there forgiving his enemies. I mean, no! He was up there loving his Father, even when his Father was turning on him. Absolutely it didn’t mean he became sinful. It means he was treated as our sins deserve. He was given the treatment our record deserves.
So what does it mean to say that when you give your life to Christ, our sins are put on him? “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.” In him! What does that mean? It can’t mean that automatically the minute you become a Christian, you become righteous in your heart any more than he became sinful on the cross. No, no, no, no.
What it must mean is we are covered with his medals. We are covered with his glory. We’re covered with all the awards and the medals of his valor and his cosmic bravery because he took on evil and he went down to death. All that he deserved is now on us. Here’s where the illustration doesn’t quite work because that old man basically was suddenly given all this … Even though he was condemned, they suddenly saw his medal, which he had won in a former life. In our case, the medals on us were won by Jesus in a former life.
Now the whole universe salutes us. Now God himself delights in us. We have become the righteousness of God in him. Now do you see the test? Do you see where the breakthrough comes? The first breakthrough is when you see it’s not advice but news. The second breakthrough is when you see it’s not just forgiveness, but it’s being clothed in the righteousness of Christ. It’s a righteousness from God given to me by a gift.
No wonder Luther said, “Oh my word! That’s incredible.” It is incredible. When you ask somebody (I do all the time), “Hey, are you a Christian?” and the person says, “Well, I’m trying,” that shows they have no idea about what Christianity is about because Christianity is a standing. We have access to this grace in which we stand. See? It means you have no idea about what it means to be a Christian. You’re still stuck back in the idea it’s good advice.
Some people say, “Well, I hate to call myself a Christian, because I don’t feel worthy of the name.” Of course you don’t feel good enough, but you’re in him if you understand the gospel. He is always good enough. He is utterly good enough. Covered with his medals. Covered with his trophies. Covered with his badges and banners and ribbons in glory.
You know, some people will say, “That’s interesting. I guess the Luther types, religious people … Gosh. He was a monk. How much more religious can you get than that? I guess there are people who are always filled with guilt and shame. They’re religious, and they need this. They need this idea.” No, it’s not just them. Oh no!
I have talked to an awful lot of people recently who have lost an awful lot of money. Do you know what? One of the things you can see (in fact, sometimes they tell me) is it was a lot more than money. They didn’t know. They didn’t know! There’s a disorientation at the center of their being. They’re not sure who they are. There’s a complete loss of identity. There’s a complete loss of confidence. Do you know why? Because that money was their righteousness.
See, irreligious people don’t use the word righteousness. As we said a couple of week ago when we were talking about Cain and Abel, no human being can assure themselves … We cannot assure ourselves of our value and worth. We have to get somebody outside approving us, acclaiming us, declaring us worthy, declaring us a people of value.
Some people do it through, “I want to look beautiful.” Some people say, “I want to make money.” Some people say, “I want to achieve.” Whatever. The fact is, everybody is desperately struggling for righteousness. Here’s the weird thing. Everybody’s righteousness, if it’s not God’s, is going to be blown away. Recession is one way, but it’s going to happen. Old age is another way. Everybody’s righteousness is going to blow away unless this is upon you.
The second breakthrough then that you see is not just forgiveness, wiping the slate clean, but getting the cosmic Medal of Honor. You know, being accepted in the beloved, having the righteousness of God put upon us in Jesus. Being legally righteous even when we’re actually unrighteous. We’ll see more about that. Thirdly, the last thing you have to do if you’re really going to understand and break through is you have to have a sense of …
3. The power of the gospel
Not just the form, not just the content, but the power. Paul says, “For I am not ashamed of the gospel, because it is the power of God that brings salvation …” I guess in my case, of all these … You know, even though it’s brief (verses 16 and 17 are brief), this is my favorite part of this nutshell.
Because, see, it’s not saying that the gospel brings the power of God or it results in the power of God or it’s a means to the power of God, does it? Well, no, it doesn’t. What does it say? It says the gospel is the power of God in verbal form. Therefore, when I believe it, when I hear it, when I understand it, when I grasp its propositions, its meanings, its words, to the degree that I actually get this gospel into my life, the power of God is coursing through me.
It is the power of God! Therefore, the way you know you’re beginning to understand the gospel and breaking through is instead of it just being a set of ideas, you begin to sense it being a power. How is that so? Well, here are a couple of ways. First of all, one of the ways you know you’re breaking through (or perhaps breaking through or have a chance of breaking through) is you feel its offensiveness.
Notice connected to this idea of the power of God, he says, “I am not ashamed. I am not ashamed of the gospel.” When you say something like that, “I am not ashamed of her. I am not ashamed of him. I am not ashamed of that,” that means there are whole lot of other people who are, or you wouldn’t have said that. Okay? There are a whole lot of other people who are offended or they think it’s crazy.
I want you to know everybody who hasn’t broken through or isn’t on the verge of breaking through thinks the gospel is crazy. Everybody! I’ve had two churches: one in a very blue collar, traditional, conservative place (a small southern town) and the opposite place. Here’s what’s so interesting. Everybody is offended by the gospel.
In Hopewell, Virginia, where I was pastor, everybody was hard working. They’re all religious. Even the atheists are Baptists. Everybody! I mean, even the atheists, the God they don’t believe in is the Baptist God. Everybody is religious. Everybody is very traditional. Everybody is hard working. Everybody is conservative. They’re offended by the gospel because they think it’s too easy.
I’ll never forget one of the first people I shared the gospel with was a woman. Right across the parking lot behind our church was a very broken down area. You know, rental property. Bad rental property, by the way. Trailers and things like that. There was a woman there. She was a very unhappy woman. Her name was Joy. In a southern town in the late 70s, she was divorced. She had two children. One was, I think, with no husband. One was with her former husband.
She was living essentially in poverty. She was a mess. She was disgraced. She was ashamed. We went in there. Three of us sat down, and we shared what I just shared with you, almost exactly the same thing. She couldn’t believe it. She said, “You mean, in spite of everything, he can accept me?”
I remember one of the things we talked about was I said, “Well, you know, if you really understand the gospel, that means the minute you believe in Christ and ask God to accept you because of what he has done, the minute your sins are put on him and his righteousness is put on you, God loves you and delights in you as much this very second as he will a billion years from now when you’re perfect and glorious and someone can’t even look at you without sunglasses. You see?” I said, “He won’t love you any more then than now, any less now than then.”
She couldn’t believe it. She cried. She thought it was the greatest thing. She embraced it. She believed it. A week later, we came back. You know, followup. We sat down. She was really upset because she had called her sister. Her sister was a very hard-working woman. She had a husband, three or four children. They were upstanding citizens. They went to church. They were good people.
When Joy called her older sister up and told her she was born again, she was saved, God loved her and all that, the sister said, “What are you talking about? It can’t be that easy. You have to work for this sort of thing. You have to work very hard, years of self-discipline, years of moral effort. I don’t know what kind of God that pastor is talking to you about, but I have no respect for him that he would just take somebody like you like that. It’s too easy.”
You see, it sounds really very dignified to say, “I can’t believe in a God. I have higher standards than that,” except do you know what? That sister had built her identity on being the good daughter, and Joy was the bad daughter. It was incredibly self-justifying to say, “It can’t be that easy.” You know, the gospel was in danger of destroying that wonderful dysfunctional family system in which Joy was the sick one. See?
So we had to go right back with the gospel. It did. I think it did. You see, in a traditional conservative culture, it’s too easy. Now we come up here where everybody is liberal and sophisticated and secular. Up here, it’s offensive not because it’s too easy but because it’s too simplistic. Here’s why. Because, you see, everything here is ambiguous and difficult. Nobody is sure.
See, we like philosophy here. We like ethics. We like discussions. Here are the pros and the cons. We get together, and we have discussions and forums. Everybody is a little bit right, and everybody is a little bit wrong. Nobody is really sure. Then we can go home and live anyway we want. It’s a great, great system, because who is to say. The clarity of the gospel, the absolute clarity of it, you know? They even like religion better because in it, you’re always trying, and you’re trying. You’re never quite sure whether you’ve done it. The clarity of it.
Here’s this first-century carpenter. He dies. Everything changes if you believe in that. You believe in that, and then you’re in. You don’t believe in that, and you’re out. Oh my gosh! The clarity of it! The simplicity of it! Don’t you see? Liberal or conservative, blue collar or white collar, north, south, east, west. The gospel is absolutely unique. It’s absolutely on its own. Everybody hates it. It makes absolutely no sense to anyone. It contradicts every system of thought in the world. It contradicts the heart of every culture in the world, every worldview.
It’s completely on its own. It offends everyone. See, whoever you are, you have to come from somewhere. You have to come from north or south or east or west or conservative or liberal. Something! You’re human beings. Therefore, unless you’ve felt the offense of the gospel, you don’t know yet what it even claims. Unless you’ve wrestled with it, struggled with it, you don’t even know what’s in it. You couldn’t know what’s in it.
When you begin to feel it and you begin to wrestle and struggle, then you at least have the possibility of breaking through. By the way, the gospel is not an academic thing. It’s not a set of bullet points we’re trying to get you to memorize. It’s from a person to a person. Therefore, it feels personal. When you’re really beginning to hear the gospel truly and understand the gospel, you start to sense there’s a power dealing with you, disturbing you, upsetting you. Maybe during this sermon, I hope. Maybe when you think about it or talk to a friend about it.
Do you find the gospel upsetting you, kind of dealing with you? Are you wrestling with it? Is it bothering you? I would rather somebody came to Redeemer for a couple of weeks and was so revolted that they had to leave. At least they were feeling the power rather than just saying, “Well, that’s interesting, but I don’t have much time for that.” Then you’re absolutely, absolutely in no position to ever have a breakthrough.
You have to feel the power of it. You have to feel the offensiveness of it. Here’s the other way in which is the power. Some people would say, “Well, all that matters, I suppose, is that you … Now that you’ve received the righteousness of Christ, that’s all that matters. Now you’re fine. It doesn’t matter how you live.” No, no, no, no, no. You know, what’s so amazing about Paul is he is able to get sound gospel theology everywhere.
Look at verse 7. “To all in Rome who are loved by God and called to be saints …” At the beginning of the memo: “To, From, Re:” He already has the gospel in there. Do you know why? He says, “What is a Christian?” “To all … who are loved by God and called to be saints …” Look at that. What is a Christian? Not primarily someone who is living in a certain way. The first is you’re loved by God. Your relationship has been changed. Something has been done to justify you.
You’re loved, but if you’re loved and if you know you’re loved, then you’re called. That means you’re invited. That means you’re attracted to be saints, which means to be holy. You never, ever, ever have the righteousness of God put upon you without, at the same time, finding it’s beginning to develop in you. You never, ever, ever, ever are loved by God in spite of your bad character without that starting to change your character.
You’re never justified except that you automatically begin to get sanctified. The righteousness of God will never be put upon you without it developed within you. If it’s not developed within you, then you haven’t really received it upon you. That’s the reason why Paul could look at Peter in Galatians 2, where Peter’s old racist sensibilities have begun to come back. He is not eating with Gentile Christians. He won’t even eat with them.
What does Paul say? Paul doesn’t say, “Peter, you broke the ‘no racism’ rule.” (Even though there is a ‘no racism’ rule; Christians shouldn’t be racist.) What he says is, “Peter, you say you’re justified by faith, not by works. You say you’re a sinner saved by grace. How can you be superior to any other race? You say you have the righteousness of Christ on you, but you’re not living in righteousness. Therefore, it’s not upon you if it’s not beginning to develop within you.”
If you are loved, then you are called, you’re attracted, into holiness. You want it. You long for it because, “I want to look like the One who did this for me. I want to please the One who did this for me.” If you don’t want to please, if you don’t want to look like the one who did this for you, then it’s still not personal. You really still don’t know what’s happened.
One of the great things I love about … There’s a passage in Matthew 11 where John the Baptist, in prison, about to be beheaded, sends some messengers to Jesus. The messengers say, “Are you the one who is to come, or should we look for another?” John the Baptist is doubting. I can understand why. You know, he declared Jesus the Messiah. He said, “Behold! The Lamb of God who takes away the sins of the world,” but everything is going wrong. He is in prison.
“Wait a minute. You’re the Messiah, and I’m with you. I’m about to get my head chopped off. Are you really the one who is to come, or should we be looking for somebody else?” He is doubting. Jesus so nicely says, “Go back and tell John the Baptist, ‘The blind see … the poor have good news preached to them.’ ” He gives him some arguments why he is the Messiah. Then he says, “Say this to John: ‘And blessed is he who does not take offense at me.’ ”
What I loved about that is instead of Jesus saying, “How dare you question me! I’m the Messiah,” he says, “Let me give you some answers. I want you to know I am not offended by people who are struggling with my offensiveness. Good luck. Hope you get through it. It’s not very easy. I hope you get the blessedness of people who finally get through that offensiveness and break through.”
What a man. He is not offended that we struggle with his offensiveness. He is not at all upset about the fact that it’s hard. He says, “Here are some answers to questions. If you have any more, please come back.” What a Savior. What a man. Go to him. Let us pray.
Our Father, we thank you for the gospel. We thank you that we’re able to look these few weeks together at what Saint Paul has said that has changed so many lives. It’s changed mine. It’s changed so many here. We ask you would help us to break through. We ask you would help us to grasp the form, the content, and the power of the gospel in such a way that we do so that we, knowing we’re loved by you, sense your calling into a whole new life. We pray this in Jesus’ name, amen.
ABOUT THE PREACHER
In 1989 Dr. Timothy J. Keller, his wife and three young sons moved to New York City to begin Redeemer Presbyterian Church. In 20 years it has grown to meeting for five services at three sites with a weekly attendance of over 5,000. Redeemer is notable not only for winning skeptical New Yorkers to faith, but also for partnering with other churches to do both mercy ministry and church planting. Redeemer City to City is working to help establish hundreds of new multi-ethnic congregations throughout the city and other global cities in the next decades.
Dr. Tim Keller is the author of several phenomenal Christo-centric books including:
Joy for the World: How Christianity Lost Its Cultural Influence and Can Begin Rebuilding It (co-authored with Greg Forster and Collin Hanson (February or March, 2014).
Romans 1-7 For You (God’s Word For You Series). The Good Book Company (2014).
Encounters with Jesus:Unexpected Answers to Life’s Biggest Questions. New York, Dutton (November 2013).
Walking with God through Pain and Suffering. New York, Dutton (October 2013).
Judges For You (God’s Word For You Series). The Good Book Company (August 6, 2013).
Galatians For You (God’s Word For You Series). The Good Book Company (February 11, 2013).
Every Good Endeavor: Connecting Your Work to God’s Plan for the World. New York, Penguin Publishing, November, 2012.
Center Church: Doing Balanced, Gospel-Centered Ministry in Your City. Grand Rapids: Zondervan, September, 2012.
The Freedom of Self Forgetfulness. New York: 10 Publishing, April 2012.
Generous Justice: How God’s Grace Makes Us Just. New York: Riverhead Trade, August, 2012.
The Gospel As Center: Renewing Our Faith and Reforming Our Ministry Practices (editor and contributor). Wheaton: Crossway, 2012.
The Meaning of Marriage: Facing the Complexities of Commitment with the Wisdom of God. New York, Dutton, 2011.
King’s Cross: The Story of the World in the Life of Jesus (Retitled: Jesus the KIng: Understanding the Life and Death of the Son of God). New York, Dutton, 2011.
Gospel in Life Study Guide: Grace Changes Everything. Grand Rapids, Zondervan, 2010.
The Reason For God: Belief in an Age of Skepticism. New York, Dutton, 2009.
Counterfeit Gods: The Empty Priorities of Money, Sex, and Power, and the Only Hope That Matters. New York, Riverhead Trade, 2009.
Heralds of the King: Christ Centered Sermons in the Tradition of Edmund P. Clowney (contributor). Wheaton: Crossway Books, 2009.
The Prodigal God. New York, Dutton, 2008.
Worship By The Book (contributor). Grand Rapids: Zondervan, 2002.
Ministries of Mercy: The Call of the Jericho Road. Phillipsburg: P&R Publishing, 1997.
AN OUTLINE TO HAVE IN MIND WHEN SHARING THE GOSPEL
MANY CHRISTIANS THINK THEY CANNOT ADEQUATELY SHARE THE gospel unless they’ve had formal training in evangelism. I’m for evangelism training, but training is not necessary before you can tell someone about Jesus and give your own testimony about how you came to know Him. In John 9 we read of a man born blind who, within an hour after his conversion, is witnessing to Ph.D.s in religion (the Pharisees). Obviously, he’d had no evangelism training, but he was able to talk about Jesus and his own conversion. As Martyn Lloyd-Jones used to say, after being saved and after hearing countless presentations of the gospel in sermons, if Christians still believe they cannot evangelize without massive amounts of training, then either they’ve heard very poor preaching or they’ve been very poor listeners. However, it does boost one’s confidence in sharing the gospel to know a general outline of what to say and to have some appropriate verses of Scripture committed to memory. Several years ago I developed an outline to hang my thoughts on, along with at least two key verses for each section. I don’t follow it woodenly in every situation, for each evangelistic encounter is unique. And sometimes I condense it a bit. But having a full presentation of the gospel ready on my lips does give me a sense of direction and a feeling of preparedness. You’re welcome to adapt the outline for use in your own personal evangelism.
1. There is one God, He is the Creator, He is holy, and He is worth knowing. See Deuteronomy 4:39; Isaiah 46:9; Genesis 1: 1; 1 Peter 1: 16. Such a God is worthy of our pursuit!
2. Everyone is a sinner separated from God. See Romans 3:23; Isaiah 59:2. We have no idea how unholy we are in comparison to God.
3. There is a penalty for sin. See Romans 6:23; Hebrews 9:27; Romans 14:10; Matthew 25:46. The penalty is judgment and Hell.
4. Jesus paid that penalty for all who believe. See Romans 5:8; I Peter 3:18. Jesus took God’s judgment so believers could have mercy.
5. No one can earn God’s forgiveness and favor. See Ephesians 2:8-9; Titus 3:5. We’re not saved by our works, but by faith in Jesus’ work.
6. We should respond with repentance and faith. See Mark 1:15; John 3:16. We should turn from sin and turn to Jesus for forgiveness.
7. We can have assurance of eternal life with God. See 1 John 5:13. Jesus’ resurrection and God’s Word assure believers of forgiveness.
Responding to this great message from the Bible
A. It is not only right for you to live for the God who created you and owns you, but you will find your greatest fulfillment only when you fulfill the purpose for which you were made, and that is to know God and live for Him.
B. Do you believe this great message of the Bible? Genuine belief in its truth is demonstrated by turning from living for yourself and believing that because of His death and resurrection Jesus Christ can make you right with God.
C. Are you willing to express repentance and faith in prayer to God right now?
*SOURCE: Donald S. Whitney. Simplify Your Spiritual Life: Disciplines for the Overwhelmed. Colorado Springs: NavPress, 2003.
ABOUT DONALD S. WHITNEY
Since 2005, Don Whitney has been Associate Professor of Biblical Spirituality at The Southern Baptist Theological Seminary in Louisville, Kentucky, where he also serves as Senior Associate Dean. Before that, he held a similar position (the first such position in the six Southern Baptist seminaries) at Midwestern Baptist Theological Seminary in Kansas City, Missouri, for ten years. He is the founder and president of The Center for Biblical Spirituality.
Don grew up in Osceola, Arkansas, where he came to believe in Jesus Christ as Lord and Savior. He was active in sports throughout high school and college, and worked in the radio station his dad managed.
After graduating from Arkansas State University, Don planned to finish law school and pursue a career in sportscasting. While at the University of Arkansas School of Law, he sensed God’s call to preach the Gospel of Jesus Christ. He then enrolled at Southwestern Baptist Theological Seminary in Fort Worth, Texas, graduating with a Master of Divinity degree in 1979. In 1987, Don completed a Doctor of Ministry degree at Trinity Evangelical Divinity School in Deerfield, Illinois. Currently, he is completing his Doctor of Theology with Specialization in Christian Spirituality at the University of South Africa.
Prior to his ministry as a seminary professor, Don was pastor of Glenfield Baptist Church in Glen Ellyn, Illinois (a suburb of Chicago), for almost fifteen years. Altogether, he has served local churches in pastoral ministry for twenty-four years. His books include: Spiritual Disciplines for the Christian Life; Ten Questions to Diagnose Your Spiritual Health; How Can I Be Sure I’m a Christian?; and Spiritual Disciplines within the Church.
Series: Gospel Presentations #7
“SAVED BY GOD, FROM GOD, FOR GOD”
Christians are notorious for using a vocabulary that is not always understood by those around them. There’s no doubt that we have our own lingo and jargon.
One such word is the word “saved.” Often, Christians ask unsuspecting neighbors, colleagues and friends the question, “are you saved?” and usually receive only puzzled expressions in response. These folk are desperately trying to understand the question, but have no reference point whatsoever from which to make an assessment of how to answer. The Christian, on the other hand, seeing this as a wonderful opportunity to evangelize, usually pounces on this hesitation, though just how much is communicated in such times is open to debate. Though the Christian is usually sincere in desiring to share his faith, he needs to provide some foundation for the person to understand what he is seeking to communicate.
Yet in saying this, the word “saved” is very much a biblical word. The scripture says, “whoever will call on the name of the Lord will be saved.” (Romans 10:13)
But what exactly is this referring to? What is it that those who call on the name of the Lord are saved from?
Well let’s take a look at the word “saved.” It is a word we use quite often, especially in the world of sports. We talk of a goalkeeper making a great “save,” or a boxer being “saved” by the bell. When used in this context, the word “saved” does not have any eternal significance to it whatsoever, but refers instead to a present day deliverance or rescue from calamity. The goalkeeper doesn’t provide eternal life for his team mates when he makes a save, but merely prevents a calamity – conceding a goal to the opposing team. The boxer doesn’t gain heavenly bliss because the bell rings, but the sounding of the bell signalled the end of a round when it looked certain that the fighter was about to lose the fight. Again, the word saved refers to being rescued from a calamity.
So what exactly does the Bible mean then when it talks of our need to be saved? What is the calamity from which we need to be rescued?
The Bible’s answer is a very clear one. God is holy and He is just. That’s not good news if we happen to be sinners, which the Bible declares that we are. “All of us have sinned and fall short of God’s glory” (Romans 3:23). But thank God, that’s not the end of the story. But it gets a lot worse before it gets better!
God is good. God is also just. God is therefore a good judge and must punish sin. God’s justice will be meted out precisely as justice demands it – which when you think about it, is the worst of all possible news for us. We won’t be able to get away with anything – all the secrets of our hearts will be exposed, and we will be called to give an account of our lives. What is worse is that the sins we have committed are so grievous to Him that the punishment for sin is eternal in duration. In fact, rather than the judgment we will face being merely being left or abandoned by God, God is actually active in pouring out His wrath against our sin.
So what exactly does the Bible mean by the phrase, “the wrath of God?”
Well one thing we notice very clearly when we study the Bible on this issue is that wrath is not an isolated concept made up by merely one “out of sorts and grumpy prophet.” There are in fact over 600 references to God’s wrath in the Old Testament alone.
Two incidents in Exodus will help our understanding at this point. In Exodus 22:22-24, God says, “You shall not mistreat any widow or fatherless child. If you do mistreat them, and they cry out to me, I will surely hear their cry, and my wrath will burn, and I will kill you with the sword, and your wives shall become widows and your children fatherless.”
Then later on when the children of Israel make for themselves a golden calf to worship, the scripture records God as saying, “Now therefore let me alone, that my wrath may burn hot against them and I may consume them, in order that I may make a great nation of you.” But Moses implored the LORD his God and said, “O LORD, why does your wrath burn hot against your people, whom you have brought out of the land of Egypt with great power and with a mighty hand? Why should the Egyptians say, ‘With evil intent did he bring them out, to kill them in the mountains and to consume them from the face of the earth’? Turn from your burning anger and relent from this disaster against your people.” (Exodus 32:10-12)
Regarding this, Dr. James Montgomery Boice writes, “it is evident in this passage that Moses’ appeal to God is not based either on imagined innocence of the people (they were not innocent, and Moses knew it), nor on the thought that wrath was unworthy of God. Moses appeals only on the basis of God’s name and how his acts would be misconstrued by the heathen. No doubt is expressed that wrath is a proper reaction of God’s holy character against sin.” Dr. Boice goes on to say, “God’s wrath is not arbitrary, as if God for some minor matter or according to his own caprice simply turns against those whom he formerly loved and favored. On the contrary, wrath is God’s consistent and unyielding resistance to sin and evil. In the first passage it is wrath brought on by sin against others, widows and orphans. In the second passage it is wrath brought on by sins against God.” (Foundations of the Christian Faith, p. 248)
Nahum 1:2-3, 6-8 declares, “The LORD is a jealous and avenging God; the LORD is avenging and wrathful; the LORD takes vengeance on his adversaries and keeps wrath for his enemies. The LORD is slow to anger and great in power, and the LORD will by no means clear the guilty. His way is in whirlwind and storm, and the clouds are the dust of his feet. Who can stand before his indignation? Who can endure the heat of his anger? His wrath is poured out like fire, and the rocks are broken into pieces by him. The LORD is good, a stronghold in the day of trouble; he knows those who take refuge in him. But with an overflowing flood he will make a complete end of the adversaries, and will pursue his enemies into darkness.”
Again, many more scriptures would verify the reality and nature of the wrath of Almighty God. Psalm 2:5-9 says, “Then he will speak to them in his wrath, and terrify them in his fury, saying, “As for me, I have set my King on Zion, my holy hill.” I will tell of the decree: The LORD said to me, “You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron and dash them in pieces like a potter’s vessel.”
In the New Testament, the wrath of God is also clearly seen. Two main words for wrath are used. The first, thymos (in Greek) means “to rush along fiercely,” “to be in the heat of violence,” or “to breath violently.” It refers to a panting rage.
The second Greek word, orge, means “to grow ripe for something” with the noun form revealing that this wrath has been slowly building over a long space of time. It is a gradually building anger that rises in intensity, and therefore is not so much a sudden flare up of hostility, which is soon over, but rather as Leon Morris defines it, “a strong and settled opposition to all that is evil arising out of God’s very nature” (Leon Morris, The Apostolic Preaching of the Cross).
Romans 1:18-20 reveals the present day reality of this wrath. “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.”
Romans 2:5 “But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed.”
Are we all feeling the weight of this bad news yet? I don’t believe we will appreciate the amazing good news of the Gospel until we do.
Jesus is also coming back to rule and reign. When He does so, it will not be like His first coming when He came as a humble baby, born in a manger, but He’s coming back as King of Kings and Lord of Lords, to enforce His rule in our world.
Revelation 19:15 declares, “From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty.”
Although this refers to a future event, the scripture reveals that the wrath of God is a present reality, as we’ve already seen through Romans 1:18. The scripture also says, “Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.” (John 3:36)
I can’t think of a worse calamity than this one – facing the full fury of the wrath of God against our sin.
But is it just for God to punish sinners for eternity?
Let me respond with a quote from the great theologian, Jonathan Edwards, “Our obligation to love, honor, and obey any being, is in proportion to his loveliness, honorableness, and authority; for that is the very meaning of the words. When we say any one is very lovely, it is the same as to say, that he is one very much to be loved. Or if we say such a one is more honorable than another, the meaning of the words is, that he is one that we are more obliged to honor. If we say any one has great authority over us, it is the same as to say, that he has great right to our subjection and obedience. But God is a being infinitely lovely, because he has infinite excellency and beauty. To have infinite excellency and beauty, is the same thing as to have infinite loveliness. He is a being of infinite greatness, majesty, and glory; and therefore he is infinitely honorable. He is infinitely exalted above the greatest potentates of the earth, and highest angels in heaven; and therefore he is infinitely more honorable than they. His authority over us is infinite; and the ground of his right to our obedience is infinitely strong; for he is infinitely worthy to be obeyed himself, and we have an absolute, universal, and infinite dependence upon him. So that sin against God, being a violation of infinite obligations, must be a crime infinitely heinous, and so deserving of infinite punishment. The eternity of the punishment of ungodly men renders it infinite” (THE JUSTICE OF GOD IN THE DAMNATION OF SINNERS, Works, vol. 1; 669).
In light of this, it is merely the pleasure of God Himself that His wrath did not fall on us last night, or last week, or last year. In fact, it is very evident that God has been remarkably patient with us all.
So then, if facing the full brunt of the wrath of God for all eternity is the worst possible calamity, then the greatest deliverance becomes immediately clear. To be saved, is to be rescued from the wrath of Almighty God.
In His love, God sent His Son to deliver us or rescue us from His eternally fierce wrath against our sin. John 3:16 says, “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”
1 Thessalonians 1:9-10 declares, “For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come.”
Romans 5:6-9 “For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person – though perhaps for a good person one would dare even to die – but God shows his love for us in that while we were still sinners, Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God.”
Question: Whose love is it?
Question: Whose wrath is it?
It was God’s idea to save all who believe in Christ from the ultimate calamity, the fierceness of the wrath of God.
What a deliverance! What a rescue! God sent His Son to save us from His wrath. To put it in clear terms – we are saved by God, from God, for God!
On the cross, Jesus bore our sin, and God poured out His wrath on Him, in our place. He took the punishment we deserved as He bore our sins in His body on the tree (1 Peter 2:24). Jesus bore the wrath of God on behalf of His people. All who believe in Him as Savior and Lord are forever rescued from this wrath. But for those who do not receive the Son of God, God’s wrath is being revealed (Romans 1:18) and the full brunt of that wrath will be meted out in judgement.
To these, Jesus says, “Behold, I am coming soon, bringing my recompense with me, to repay everyone for what he has done. I am the Alpha and the Omega, the first and the last, the beginning and the end.” (Revelation 22:12-13)
The scripture declares, “How shall we escape if we neglect such a great salvation?” (Hebrews 2:3) The answer to this rhetorical question is clear. If we neglect this great salvation, there will be no escape. Indeed, “It is a fearful thing to fall into the hands of the living God.” (Hebrews 10:31)
So again, here’s the good news: “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, “Everyone who believes in him will not be put to shame.” For there is no distinction between Jew and Greek; the same Lord is Lord of all, bestowing his riches on all who call on him. For “everyone who calls on the name of the Lord will be saved.” Romans 10:9-13
Call out to Him now.
A SUMMARY OF THE GOSPEL
Man was created to glorify God and enjoy Him forever.
“Worthy are you, our Lord and our God to receive glory and honor and power, for You created all things.” (Rev 4:11) “Do all to the glory of God” (1 Cor 10:31).
Man has failed to glorify God and is under His just condemnation.
“For all have sinned…” (Rom 3:23). “The wages of sin is death…” (Rom 6:23). “These will pay the penalty of eternal destruction” (2 Thes 1:9).
Jesus fully bore the wrath and suffered the punishment sinners deserve. Not wishing that sinners perish forever, God determined to save a people for Himself in the Eternal Son who became a man and lived the life we should have lived and died the death we justly deserve. God loves sinners and sent His Son to be the wrath absorbing sacrifice for their sin. (1 John 4:10; John 6:37) He gave His life “as a ransom for many” (Mk 10:45) and “rose again” from the dead (2 Cor 5:15) on their behalf.
All who, by the grace of God, turn to Jesus in repentant submissive faith are forgiven and begin a life-changing, eternally satisfying relationship with God! “Repent and believe the gospel” (Mk 1:5). “in Your presence is fullness of joy” (Ps 16:11).
“”Saved by God, from God, For God” by Pastor John Samson of King’s Church in Phoenix, AZ – http://www.kingschurchaz.com/Gospel.html