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Preaching the Living WORD through the Written WORD - 2 Tim 4:2 - |
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THE THEME OF ROMANS (Rom 1:14-17) Pastor I.
PAUL’S OBLIGATION (14) A. The apostle was called to minister to the Gentiles (Rom 1:5; Rom
11:13; Rom 15:16; Acts 22:21; Gal 2:9) and therefore was morally bound to
fulfill a divine mandate (“obligation” opheiletes
- comes last in construction for emphasis; cp. 1Co 9:16-18). B. Gentiles consist of Greeks (Hellen
from Hellas i.e. C. Likewise, the Greeks thought they were “wise” while any
non-Greeks were foolish and uncultured. However, Paul’s obligation was to
bring the gospel to all despite their background (1Co 1:22-24). II. PAUL’S DESIRE (15) A. However, Paul did not consider his obligation a burden. As far as Paul’s part was concerned, he was
eager (prothumos - ready and
willing) to fulfill it. B. Because the majority of believers at C. Paul reiterates that his calling was the preaching of the gospel
(euaggelizo - III. PAUL’S BOLDNESS (16) A. Paul explains (“for” gar)
why he is eager to fulfill his divine mandate to preach the gospel. The
reason is that he is not ashamed of the gospel. To be ashamed (epaischunomai) is to have shame
brought upon us. There is no shame brought upon Paul through the gospel, even
when he is persecuted for preaching the gospel. B. The reason Paul is not ashamed of the gospel is that it is the
power of God for salvation. One of the greatest demonstrations of God’s power
is the dynamic (dunamis) power with
which he saves the believing sinner. Salvation (soteria) is the deliverance from the wrath of God against the
sinfulness of man through the atonement of Christ (Rom 5:9). Salvation is
given at the moment of faith in Christ to the believing sinner. C. Paul states that salvation is to the Jew first because salvation
came to the Jewish people first (Mt 15:24; Rom 9:3-5). Therefore, Paul would
share the gospel with the Jews first, even though he was the apostle to the
Gentiles (Acts 13:5; Acts 17:2; Acts 19:8). IV. PAUL’S THEME (17) A. Paul now explains (“for” gar)
the heart of the gospel in salvation. The heart of the gospel revolves around
the righteousness of God. The “righteousness of God” referred to here is the
righteousness of Christ judicially imputed to the believing sinner. B. There are four aspects to righteousness revealed in Romans: 1.
The righteousness of God that
is inherent in his attributes (Rom 3:26 cp. Ps 145:17; Ps 119:142, 144). 2.
The righteousness of man which
falls short of God’s righteous standard (Rom 3:23). 3.
The righteousness of Christ
judicially imputed to the believing sinner (Rom 4:3, 22-23). This is the
righteousness Paul is referring to in 1:17. 4.
The righteousness that the
Spirit imparts to the believer (Rom 8:4). C. This imputed righteousness of God is “revealed from faith to
faith.” 1.
“Faith” (pisitis) means confidence, trust, or reliance upon something or
someone. In salvation, man trusts or relies upon Christ’s work on the cross
for the atonement of his sin. The moment that faith is exercised in Christ,
the believing sinner is saved. 2.
The expression, “from faith to
faith” (ek pisteos eis pistin), has
various interpretations: a)
From OT faith to NT faith. b)
From the faith of the preacher
to the hearer. c)
From the faith of one believer
to another. d)
From the faithfulness of God to
the response of faith by man. e)
From the faith of salvation to
the faith of sanctification. f)
From faith and faith alone. 3.
Thematically, contextually, and
grammatically it can be strongly argued that the expression, “from faith to
faith” (ek pisteos eis pistin)
means, “from faith and faith alone” or “solely by faith.” a)
Thematically, the theological
thesis of Romans is, “justification by faith alone” (Rom 3:20-22, 26, 28; Rom
4:1-5; Rom 5:1). It would seem that the key verse (1:17) would represent this
theme. b)
Contextually, Hab 2:4 is quoted
and the expression ek pisteos is
usually understood as the Reformation’s sola
fide (“by faith alone”). Furthermore, Paul uses this phrase with the same
consistent meaning throughout the epistle (Rom 1:17; 3:26, 30; 4:16; 5:1;
9:30, 32; 10:6; 14:23). c)
Grammatically, the preposition ek can be a genitive of means and
translated, “by,” “from,” or “on the basis of.” The preposition eis can be an accusative of result and
translated, “with the result that” or “resulting unto.” Therefore, it could
be appropriately translated, “on the basis of faith resulting unto faith
alone.” A similar Greek construction is found in 2Co 2:16. Douglas Moo
explains, “in light
of the only clear NT parallel to the construction (2Co 2:16), the combination
is rhetorical and is intended to emphasize that faith and “nothing but faith” can put us
into right relationship with God.” (in loc.) V. PRACTICAL CONSIDERATIONS A. Obligation to the Great Commission 1.
Believers are commanded and
expected to evangelize (Mt 28:19-20; Mk 16:15). 2.
Believers have incentive not to
be ashamed of Christ (Mk 8:38; Heb 11:16; 2Ti 1:12). B. Prayer for Personal Evangelism 1.
Believers can pray for
opportunities to evangelize ( 2.
Believers can pray for the
words with which to evangelize (Eph 6:19a). 3.
Believers can pray for boldness
to evangelize (Eph 6:19b). C. Message of Justification 1.
Believers can share with others
that in Justification by faith alone, the burden of works is to be removed
(Gal 2:16; Gal 3:10). 2.
Believers can share with others
that in Justification God justifies the ungodly (Rom 4:5). |
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