Not Ashamed

Preliminary:

Invite you to Romans 1:16-17

Romans, is a tremendous book. I believe several years ago we did a Bible study on it.

I would encourage you to read and study it.

Dr. Douglas Moo one of the modern leading scholars on the book of Romans - though not from a Wesleyan Perspective notes that...

“Romans is...about worldview...Romans teaches us: what human beings really are like and what they need, what God has done to provide a way of escape from our estrangement and mortality, and what a lifestyle that frows out of a Christian worldview looks like.” (NIVAC ROMANS)

It is a book of doctrinal teaching, of theology (although more occasional than systematic)

Romans is ultimately a book about God: how he acted to bring salvation, how his justice is preserved, how his purposes are worked out in history, how he can be served by his people.19

Douglas J. Moo

Dr. Chuck Missler outlined the book of Romans this way:

Romans 1-8 = Doctrine (statement of faith) Romans is a book of theology

Romans 9-11 = Prophecy

Romans 12-16 = Love

So, says Dr. Missler we have Paul’s famous Faith hope and love

I like that, I think it is a little simplistic - but still a fair analysis of Romans.

It’s a letter by the Apostle Paul - and Paul wrote long letters.

The average letter in the Greco Roman world was 90 words long.

The average literary letter was 200 words long

Typically a letter would fit on one papyrus sheet

Paul letters, on the other hand, averaged around 1,300 words - his shortest being 335 (Philemon) and the longest (to the Romans) is 7,114 words long in the Greek Text.

This morning I want to deal with the key passage of Romans -

We designate it as the key verse or passage, as it is two verses, because, in this instance,  it contains a summary of the entire book's theme.

Lets look at it together: Romans 1:16-17.

Today I want to deal with the key verse of Romans - let’s look at it together - Romans 1:16-17.

Read Romans 1:16-17

Romans 1:16–17 KJV 1900

16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. 17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

There’s no story in all of history that proves the truth of Christianity more clearly than the conversion of Saul of Tarsus—better known to us as the Apostle Paul.

Think about it: people don’t usually give up what’s good in life unless they see a clear and greater gain ahead.

And Paul had everything a man could want—

heritage,

education,

citizenship,

status, and

influence.

Yet in his day, following Jesus meant losing all of that. To become a Christian was to surrender your social standing, your reputation, and sometimes even your life.

Paul wasn’t a casual believer in his old religion (Judaism) either; he was passionately devoted to it.

The idea that he would trade his position, wealth, and prestige for poverty, rejection, suffering, and death simply doesn’t make sense—unless something truly life-changing happened.

And that’s exactly what did happen. He met Christ. From that moment on, he considered all his former gains worthless compared to knowing Jesus.

There’s no earthly explanation for such a dramatic change of heart. The only way to understand it is through Paul’s own testimony—his years of tireless labor, his inspired writings, and finally, his willingness to die for the message he once tried to destroy.

Paul was convinced that the gospel was not just an idea, but the power of God that saved his soul. That’s why he never hesitated to preach it, and in the end, he gladly sealed its truth with his own blood.

These two verses lay out the key truths that form the foundation of the entire book.

Everything in Romans flows from the ideas introduced in these two verses—they’re the foundation for everything that follows.

Its the thesis statement if you will - and even though it is very brief and condensed - it contains all of the key theological and doctrinal themes Paul is going to address in this long letter to the Church of Rome.

Themes such as:

The Gospel

The Power of God

Salvation

The Righteousness of God

The Life of Faith

Structurally these theologically rich and doctrinally dense verses are made up of four subordinate clauses, each supporting or illuminating the previous one.

As much as I wish I could delve into each one - this morning we will have to narrow it down even further - I want to start with Paul’s first clause and we will see how far we get.

Romans 1:16 “16 For I am not ashamed of the gospel of Christ: ...”

Not ashamed -

Scottish theologian James Stewart was heard to say in his thick Scottish brogue

“There’s no sense in declaring that you’re not ashamed of something unless you’ve been tempted to feel ashamed of it” (Stott, p. 60)

Dr. Schreiner notes that in modern interpretation we use nonpsychological terms

What I understand him to mean is that most modern scholars do not think Paul is talking about a feeling of shame or embarrassment (a psychological emotion).

Instead, they interpret “I am not ashamed” as a theological or social declaration — a statement of allegiance and courage in the face of opposition.

So rather than:

“Paul doesn’t feel ashamed” (psychological)

it’s more like:

“Paul refuses to disown or distance himself from the gospel, even when it brings persecution or disgrace.” (ethical/social/theological)

There is a clear continuity between this text and the teachings of Jesus

Mark 8:38 (parallel in Luke 9:26 same principle different scenario Matthew 10:33) “38 Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.”

Paul is telling us - at least as best we can interpret this text - that he is prepared to confess the gospel publicly

D.L. Moody writes... I REMEMBER some meetings being held in a locality where the tide did not rise very quickly, and bitter and reproachful things were being said about the work. But one day, one of the most prominent men in the place rose and said: “I want it to be known that I am a disciple of Jesus Christ; and if there is any odium to be cast on His cause, I am prepared to take my share of it.” It went through the meeting like an electric current, and a blessing came at once to his own soul and to the souls of others.

The D. L. Moody Year Book: A Living Daily Message from the Words of D. L. Moody (July 23d)

The story is told of that godly lady and Gospel song writer Bessie F. Hatcher who wrote songs like, “Keep on the Firing Line, He Will Not Fail Me Now, and I Would Not Want to Miss It.”

That the words to the song, “I Would Not Want To Miss It”

“I would be among that number,

Who could show some battle scars,

Telling how they fought for Jesus,

And received the crown and stars.

Though the world had been against them,

Yet to God they have been true,

And I want to hear the shouting

As in glory they march thro.”

Those moving words - those powerful words ...they came to her …As her husband held her on the floor with a knife to her throat.

What am I talking about - not being ashamed of the Gospel of Christ

-George Bennard a hymn writer was working on a new hymn. Only few words had came to him, you probably recognize them, "On a hill far away stood an old rugged cross" That was as far as he could get. However, one night during a revival meeting he was harassed by some young rowdy's. After that the words of the famous familiar hymn began to flow to his heart and mind,

V2. O that old rugged cross, so despised by the world,

Has a wondrous attraction for me;

For the dear Lamb of God left his glory above,

To bear it to dark Calvary.

V4. To that old rugged cross I will ever be true,

Its shame and reproach gladly bear;

Then he'll call me some day to my home far away,

Where his glory forever I'll share.

Refrain:

So I'll cherish the old rugged cross,

Till my trophies at last I lay down;

I will cling to the old rugged cross,

And exchange it someday for a crown.

1Pe 4:16 yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.

What am I talking about - Paul was not ashamed of the Gospel of Christ

It wasn’t a psychological shame he was facing - it was more a confidence, or glorying in.

Many go so far as to translate this as, and I like this if you can get over their words - “I AM PROUD OF THE GOSPEL OF CHRIST”

I ask us this morning - are we more psychologically ashamed of the Gospel or are we glad, eager, proud, ready stand up for the Gospel of Christ?

Paul has a boldness to share the gospel you can see this in the previous verse Romans 1:15 “15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.”

He was not ashamed, or embarrassed by the gospel - he was ready to share it. WITH ALL OF HIS MIGHT

Why was he ready??? That takes us to the next thought...

WHAT IS THE GOSPEL OF CHRIST?

Romans 1:16 “16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.”

Gospel means “GOOD NEWS” its not just informing news but a transforming declaration. It conveys the many-faceted truth of how God acted savingly in sending Jesus.

The Gospel saves and delivers (the Gospel is the power of God unto salvation)

The Gospel is the power of God unto salvation - Power and gospel are often linked together by Paul (

Romans 15:19 “19 Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.”

1 Corinthians 1:18 “18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.”

1 Corinthians 1:24 “24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.”

1 Corinthians 2:5 “5 That your faith should not stand in the wisdom of men, but in the power of God.”

I like that word Power

Romans 1:16 “16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.”

power The Greek word used here, dynamis, often refers to miraculous works (e.g., Matt 7:22; 11:20; Mark 6:2).

Here, it refers to God’s ability to deliver His people from sin and future judgment (compare Exod 9:16; Rom 8:2–3; 1 Cor 1:18; on 2 Tim 3:5).

Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible. Lexham Press.

Its the power that can take a raving zealot like Saul of Tarsus and turn him into the Spirit Filled, Apostle Paul

Its the power that can take a home of tension, anger, and marriage on the rocks and bring restoration and reconciliation like that happened to my parents

Its the power that can take those people that look impossible to us and turn them into the next Spirit filled believer who is all out for God.

Let the Gospel have its way in you. You will be amazed at what it can do, Be eager to share the Gospel of Christ - not your ideas, notions, beliefs, your way of doing things - the Gospel of Christ - as that is the power of God unto Salvation.

With the heart man

believeth unto righteousness, and with the mouth confession is made unto salvation.

II.  A BOLDNESS TO SHARE THE GOSPEL 1:15-16 – “I am ready” . . . “I am not ashamed”

A.  He had EQUIPPED himself to know how to share Christ. (1:15) - “I am ready”

1.   The necessity of preparation. – “so as much as in me is”

2.   The need to make “sharing Christ” a top priority. – a present tense, eager, on-going desire – not just the emotional stir of the moment. His is motivated by his burden.

B.  He had EXPERIENCED the power of the Gospel. (1:16) - “I am not ashamed of the gospel of Christ – it is the power of God unto salvation”

1.   Paul was not ashamed of the gospel because it had powerfully transformed his life. He knew it was the “power of God unto salvation.” You can’t get excited about, and stay excited about what doesn’t work in your own life. His life illustrated what he preached.

2.   Paul was not ashamed of the gospel because it contains sufficient power to transform everyone’s life – if they will only believe.

    a.  The sufficiency of the Gospel  1:16 – “to everyone … Jew first, and also                  to the Greek”

             b. The simplicity of the Gospel  1:16 - “that believeth”

III. A GOD-GIVEN BELIEF ABOUT HOW MANKIND BECOMES RIGHTEOUS 1:17 - “therein is the righteousness of God [a righteousness from God] revealed from faith to faith: [that is by faith from first to last] as it is written, ‘The just shall live by faith’.” 

A.  Paul’s belief was based on a revelation from God about how to become righteous.  - “revealed . . . by faith”

         Cranfield says there is an age old debate on whether the phrase “the righteousness of God,” especially the word “righteousness” and its cognates, refer simply in reference to justification to: 1) status, or 2) status and ethical character. Is justification simply the bestowal of a righteous status, God’s acquittal of the sinner, or is justification both that and also a making righteous in an ethical sense, (i.e., moral regeneration) (Cranfield, 95). Cranfield feels, “there seems to us to be no doubt that dikaioun, as used by Paul, means simply “acquit,” “confer a righteous status on,” and does not in itself contain any reference to moral transformation.  Cranfield says this conclusion is forced upon us by the linguistic evidence….But, while sanctification (a making righteous in an ethical, moral sense) is distinct from justification, the two things are not to be separated, for to imagine that Christ bestows free justification upon us without imparting newness of life is shamefully to rend Christ asunder” (p. 95)

    John Stott says that the reason the gospel is God’s saving power is that in it God’s righteousness is revealed. The phrase “righteousness of God” (dikaiosune theo) has traditionally been interpreted in at least three ways:

    1. Some say it refers to God’s personal righteousness - it is a divine attribute or quality. In other words, the “righteousness of God” is God’s personal righteousness (His character) together with his actions (which are in keeping with His character). In Romans God’s personal righteousness is supremely seen in the cross of Christ. When God presented Jesus as a sacrifice of atonement, he did it “to demonstrate his justice (dikaiosune – righteousness – Rom. 3:25, repeated in 3:26), and in order that he might be both himself “just”(righteous) and the “one who justifies (declares righteous) those who have saving faith in Jesus (3:26b). Throughout Romans, Paul is careful to defend the righteous character and behavior of God. Paul is convinced that whatever God does –in salvation (3:25) or in judgment (2:5)—is absolutely consistent with His righteousness. (Stott, 62)

    2. Others says it refers to God’s divine activity – his saving intervention on behalf of his people. God’s “salvation” and His “righteousness” are frequently coupled in the parallelism of Hebrew poetry. For example, “the LORD has made his salvation known and revealed his righteousness to the nations” (Ps. 98:2; cf. 51:14; 65:5; 71:2, 15; 143:11). Again, God declares: “I am bringing my righteousness near … and my salvation will not be delayed” (Isa. 46:13; cf. 45:8; 51:5f; 56:1; 63:1). God’s righteousness denotes His loyalty to his covenant promises, in the light of which he may be implored to come to the salvation of His people. Ernst Kasemann writes of God’s righteousness in terms of His saving power, in loyalty to his covenant, overthrowing the forces of evil and vindication his people. N.T. Wright says God’s righteousness is “essentially the covenant faithfulness, the covenant justice, of the God who made promises to Abraham, promises of a worldwide family characterized by faith, in and through whom the evil of the world would be undone.”

    3. Others say the “righteousness of God” revealed in the gospel is a divine achievement. This view would not take the genitive “of God” as a subjective genitive (as in reference to God’s character and activity), but an objective genitive (“a righteousness from God”) – as the NIV renders the phrase in both Rom 1:17 and 3:21. It would therefore refer to a righteous status which God requires if we are ever to stand before him, which he achieves through the atoning sacrifice of the cross, which he reveals in the gospel, and which is bestows freely on all who trust in Jesus Christ.

    Summary: Thus the “righteousness of God” can be thought of as a divine attribute (our God is a righteous God), or a divine activity (he comes to our rescue), or a divine achievement (he bestows on us a righteous status). All three are true and have been held by different scholars, sometimes in relation to each other.

    Stott says: “For myself, I have never been able to see why we have to choose, and why all three should not be combined. It is at one and the same time a quality, an activity, and a gift. (p. 63).

    B. Paul’s belief is inseparably tied to the on-going REIGN of faith in the believer’s life - “from faith to faith”

         a. Righteousness is secured by faith - NIV = "by faith"

         b. Righteousness is sustained by faith – NIV = "from first to last"

    It appears to me that since we are taking about the righteousness of God in all three modes (the three meanings described above, taking Stott’s combining view), God’s righteous character, His righteous activity, and His righteous gift, and since Paul sees this as the way God “saves” us (not just how He “justifies” us) we can say (in light of Rom. 5:1-8:39) that in the gospel plan:

a.   Faith provides for the imputation of a righteous to us, (justification) and simultaneously,

Faith procures the impartation a righteous to us (sanctification).

GBS&C Romans 1:14-17 Study Guide