Sermon Notes

We embark this morning on a journey through what Christendom has deemed to be the most majestic of Paulââ'¬â"¢s epistles. If we were to liken this epistle to a mountain, Mount Everest would take pride of place; if likened to a bike race, it would be the Tour de France.

We embark this morning on a journey through what Christendom has deemed to be the most majestic of Paul’s epistles. If we were to liken this epistle to a mountain, Mount Everest would take pride of place; if likened to a bike race, it would be the Tour de France.

• The great Reformer Martin Luther called it “the chief part of the New Testament, and it is truly the purest gospel.” He goes on to say that “It is worthy not only that every Christian should know it word for word, by heart, but also that he should occupy himself with it every day, as the daily bread of the soul.” Indeed, this epistle is entirely suitable for spiritual nourishment and sound doctrine for both those in their formative years of Christianity as well as those who have walked a great number of miles with the Lord.
• For Calvin’s part, he wrote that “if we have gained a true understanding of this Epistle, we have an open door to all the most profound treasures of Scripture.”
• The British Reformer William Tyndale, who is called the father of the English Bible translators described Romans as “the principal and most excellent part of the New Testament, and most pure Euangelion, that is so say, glad tidings . . . and also a light and a way in unto the whole Scripture.”

When we think of Romans, we most often think in terms of deep, theological doctrine, which it is. This epistle is briming with great, foundational, theological doctrines which ultimately compels the apostle to exult in God, saying [11:33-36]. However, though this epistle is full of theology, it is not a theological treatise or systematic theology, nor is it a formal confession of faith (cf. 1 Tim. 3:16). Rather, it is very simply an occasional letter which is inspired by God, written by a man whose sinful heart was freed by the glory of Christ, and addressed to a people whom God has justified through the death and resurrection of Christ, and to whom He has granted them to partake in the glories of God in Christ. As such, we have before us, not just an ordinary letter, but a letter which confers to us a profound look into the divine mind and eternal purposes of our God.

Occasion and Purpose

Now, as I said, this letter, as are all letters then and today, is what we call an occasional letter and written for a purpose. In short, we are asking what it was that made Paul write this letter, and what did he want to accomplish by it?

Occasion

Some argue that occasion stems from Paul’s personal situation (cf. Ephesians – Paul’s imprisonment), while others see it stemming from the situation among the church in Rome (cf. 1 Corinthians; internal problems in the church). Now, while Paul does address some specific problems in this letter (e.g., God’s sovereignty in salvation – Rom. 9-11), these seem to be general problems he has faced before in other places and not from some specific information about the Romans themselves. His text does not indicate that he is addressing a specific problem as clearly seen in other epistles (Galatians; 1Corinthians). In fact, the Book of Romans seems to be more of a general letter that can be specifically applied to most Jew/Gentile congregations. 

So, in light of the explicit remarks he makes about his circumstances, I would argue that Paul’s situation particularly serves as the occasion for the epistle. That is, Paul states that he has “no further place” to preach the Gospel and that he desires to go to Spain. We do not have to over complicate things. Simply put, he has often longed to come see them, to be helped by them, and they by him [15:23-24; cf. 1:11, 13, 15]. This goes to show you that big things often come from small beginnings.

Purpose

Now, one of the most debated questions of letter is Paul’s purpose for writing. Why did he write this great letter?

• Some suggest he did it to offer a comprehensive summary of his theology. This view, however, doesn’t answer why central Pauline teachings are missing or underdeveloped (e.g., eschatology underdeveloped; no detailed exposition of resurrection as in 1 Cor).
• Still others suggest Paul writes to counteract problems with Jews in Rome (belief in meritorious works; children of God by physical birth).  While this has some strength, it is doubtful that the primary addressees are Jews. In fact, it seems that Paul is writing in an effort to suppress Gentile pride (cf. 14:1-15:13; 11:18-24).
• Also suggested is that Paul’s purpose is not explicitly stated, and that he writes for various purposes, and that the ultimate purpose can only be discerned by study of various sections.
• All these suggestions have some merit, but I would suggest that Paul’s purpose is explicitly stated. Simply, Paul wrote so that when he came to Rome he “might obtain some fruit” among the Romans, as he did among the rest of the Gentiles (1:13). In other words, he wanted to secure, among other things, monetary support from them (cf. 15:26-28, esp. 28 money = fruit; also 1 Cor 16:1-3; Phil 4:15-18) before making his way to Spain. This, I think, was his purpose for writing. How he solicited this help is the question that concerns the content of the epistle, not indicative of the purpose itself.  In short, Paul sought to secure monetary and other support, by introducing himself, stating his mission and desire in the first chapter, and by ordering his understanding of the Gospel and its implications. This, in short, is what missionaries do today (Tepaw – missionary to South A).

Theology

So, what theological themes will we encounter as we make our way through this great letter of the God’s glory in Christ?

• Universality of man’s sin and depravity and its consequences (1-3)
• Justification by faith apart from the law (3:21ff; 4) – the “righteousness of God” (1:16-17)
• Redemption by Christ’s atoning work on the cross (3:21ff; 5:12ff; 6:1ff; 8:3)
• The sovereignty of God (8, 9-11)
• Reconciliation and assurance (5; 8)
• Holy Spirit (8:5ff)
• The relationship of the Mosaic law (OC) to justification and to the Christian (NC) (3:21ff; 4; 6:15-7:25; 9:30-10:13)
• The identity of “true Jews” or the true Israel (2:28-29; 9:6ff).
• Eschatology (8:17-25, 13:11-14)
• Ecclesiology (12-15)
• Gospel Ethics and Morality (e.g., 6-7)

Why Romans?

Now, why study Romans? Note the following:

1. God has used it in the past to bring about great things, so, why not think and

hope He might do it again? Imagine God stirring up your heart, as he did Luther and Augustine. What might we see among ourselves?

2. As I said before, an understanding of this epistle works to make better sense of the whole Bible. You might even say that it is God’s divine interpretation and application of number of significant OT passages (imputation – Ps. 32; election – Gen. 21ff).
3. It is essential to the renewing of our minds (12:1-2).
4. It is our salvation and our life (Matt. 4:4; 1 Tim. 3:13-16).
5. It aids in our obedience to Matthew 6:19-21.

The Center of Paul’s Theology: God’s Glory in Christ

I have essentially sketched out for you a fairly standard introduction to Paul’s letter to the Romans. Now, I would put forth one preeminently important truth that is perhaps not given primacy of place in the study of Paul’s theology. The question to answer is this: What stands at the center of Paul’s thought?

Some suggest themes like justification by faith or reconciliation to God or what it means to be “in Christ” or God triumphant over all unrighteousness. Now, while these are great biblical themes which deserve our time and sincere attention, “Every proposed center suppresses part of the Pauline gospel” (Schreiner, Paul, 18). For example, if we were to identify justification as the center, we would be exalting the gift above the One who gave it (Ibid.). Being reconciled to God cannot be more central than the One who reconciles.

Now, without pressing beyond the scope of our efforts this morning, allow me to suggest (and later bear it out in my preaching) that the center of Paul’s theology and thought is this (and really the whole Bible): “The passion of Paul’s life, the foundation and capstone of his vision, and the animating motive of his mission was the supremacy of God in and through the Lord Jesus Christ” (Schreiner, 35). Allow just a few verses to support this point: (1:5; 1:21-23; 3:23; 9:23; 11:36; 15:5-7; 16:25-27; see especially 2 Cor. 4:5-6).

The Gospel

Now, before we end our considerations, I would offer just one other reason for working our way through the Book of Romans. It teaches us how we can be

made right with God through Jesus Christ.

• If you stay with me through this book, you will hear what Paul calls the

“gospel” (the good news). In fact, he speaks of the gospel at the very

outset of his letter [1:1-5; 15-17].

• If you stay with me, you will hear that all of humanity has sinned against God and in danger of His wrath [1:18; 6:23].
• If you stay with me long enough, you will hear that you cannot earn your salvation from sins through what you do [3:20].
• If you stay with me, you will hear that one can only be saved by grace through faith in Jesus who died on a cross and was raised again to life [3:24-26; 4:24-25].
• If you stay with me long enough, you will hear that Jesus’ death is crucial to our being made right with God [5:8-10].
• If you stay with me to the end, you will, with a view to the gospel, be urged with all sincerity to believe in  and call on the name of the Lord so that you might be saved [10:9-13].