Text: Romans 1:1-7
Title: Theological Greetings
Truth: The opening verses of Romans introduce us to the theological richness that we will find in the book.
Date/Location: Sunday January 6, 2013 at FBC
Introduction
The letter to the Romans starts with a variation on the basic “From/To/Grace” kind of greeting that began the standard Greek letter of the day (see Acts 23:26). Paul adds a bunch of theology in the “From” part that serves to introduce us to what he will be writing about in the body of the letter.
Diagram
1 Paul,
a bondservant of Jesus Christ,
called to be an apostle,
separated to the gospel of God
2 which He promised before
through His prophets in the Holy Scriptures,
3 concerning His Son Jesus Christ our Lord,
who was born of the seed of David
according to the flesh,
4 and declared to be the Son of God with power
according to the Spirit of holiness,
by resurrection from the dead.
5 Through Him we have received
grace and apostleship
for obedience to the faith
among all nations
for His name,
6 Among whom you also are the called of Jesus Christ;
7 To all who are in Rome, beloved of God, called to be saints:
Grace to you and peace from God our Father and the Lord Jesus Christ.
Notice the words on boldface type. These indicate key issues in Paul’s mind: the gospel, Jesus Christ, the Gentiles, and his own apostolic calling and ministry.
I. Themes from or Connections to Earlier Scripture
Romans—just the introduction—is a great gathering point for many threads of Old Testament and Christian theology. Following are six such threads.
A. Servant of the Lord – the phrase is used in the OT of Moses (17x), Joshua (2x), David (2x Ps. 18:1, 36:1); and in the NT it is used of a minister of the gospel (2 Tim. 2:24). For example: Deut. 34:5; Jos. 1:1.
1. Paul is basically on par with Moses and David. He is a man chosen by God to be His messenger. Paul is also like an OT prophet, like Jeremiah, set apart for God’s purpose from the womb (Gal. 1:15).
2. Privilege and high calling – of Jesus Christ
3. Subordination of the position – bondservant or slave
4. We should note that Paul was under the authority of Christ; we are under the authority of Christ and Christ’s words through Paul. We may think we can pick and choose parts of the Bible to believe—maybe we don’t like Paul and don’t choose his parts—but we cannot legitimately do that.
B. The Gospel Promised Before
Genesis 3:15, Isaiah 53, Jeremiah 31:31-34; suffering/glory (1 Peter 1:10-11), Messianic themes of prophecy and priesthood (Deut. 18:5; Psalm 110:4).
Transition: Now some connections from the New Testament.
C. Born of the Seed of David according to the flesh
This takes us back to the OT to consider David’s greater son. For example, 2 Samuel 7:16, Psalm 2.
This reminds us of Matthew chapter 1. See also 1 John 4:2.
D. Son of God
Remember Mark 1:1 – gospel of Jesus Christ, the Son of God.
And Luke 1:32-33? Son of the Highest (God), throne of His father David.
And John 1:1 – Jesus Christ our Lord “WAS GOD.”
And John 20:31 – Jesus is the Christ, the Son of God.
E. Son of God in Power
The Son of God is not what He is as Son by virtue of declaration or appoint-ment. That is to say, Jesus did not become the Son at some point in time and history. He has always been the Son of God. Rather, He was declared to be Son-of-God-in-power by His resurrection. Matthew 28:18 is the key antecedent revelation that relates to this. “All power” was given to Him.
“By the resurrection” of course reminds us of the account of Christ’s literal, bodily resurrection given in all four gospels and the book of Acts, which historical event is essential to the Christian faith.
F. All nations
The idea of the plan of God going out to all nations – Ps. 117:1-2, Isaiah 42:1-4 (wait/hope for His law); quoted in Matthew 12:18-21; Isaiah 11:10-12.
MAP
Outline of Romans January 6, 2013
1. Introduction and Theme, 1:1-17
Paul will proclaim the gospel to the Christians at Rome.
2. God’s Condemnation of Sinful Humanity, 1:18-3:20
Humanity falls short of God’s righteousness and is justly condemned under God’s wrath. There is thus a universal need for the gospel.
3. Imputation of Gospel Righteousness and Justification by Faith, 3:21-5:21
Christ satisfied God’s wrath and provides righteousness for humans.
4. Impartation of Gospel Righteousness, 6:1-8:17
God’s grace in sanctification, and why Christians must not live in sin.
5. Faithfulness of God to the Individual in the Gospel, 8:18-39
The individual’s salvation is secure in God all the way to glorification. We may consider this a part of sanctification, the previous section, in that a future certainty does affect our present reality.
6. Faithfulness of God to Israel in the Gospel, 9:1-11:36
The promises of God in the previous era have not failed and will yet be fulfilled.
7. Manifestation of Gospel Righteousness, 12:1-15:13
The individual Christian will exhibit the character of Christ, particularly by following the law of love. This section of Romans describes how to live as a justified person. This section is tied to section 4: there, the focus is on the source of sanctification in being freed from sin and the work of the Spirit, and the general application of not living in sin. This section shows how that sanctification looks in practice with specific applications.
8. Closing, 15:14-16:27
Apostle Paul’s Proclamation of the Gospel, 15:14-33, including Paul’s Ministry to the Gentiles, to Rome, and then to Spain.
Greetings, final exhortation and benediction.
Notes
I use the phrase ‘gospel righteousness’ in the above outline. What I mean by it is that in the gospel is a righteousness revealed from God, and there are a couple of facets to it—a legal righteousness and an ethical righteousness. The legal righteousness is imputed; the ethical righteousness is imparted. Justification is the former; sanctification is the latter.
Justification is step 1, sanctification step 2. The two are tied together such that one does not ‘happen’ without the other. No one is saved apart from the legal transaction of imputation. Everyone who is saved evidences it with sanctification.
“Gospel righteousness” is perhaps a little better than the phrase “God’s righteousness” because that can refer to God’s attribute of righteousness as well as the righteousness that comes from God and is applied to Christians. The way I use “gospel righteousness” always comes from God and always applies to the believer, whichever aspect is in view.
I found the phrase ‘gospel righteousness’ as a title of a Dawn Bible Students Association International Bible Study Lesson dated January 20, 1957 on the Sermon on the Mount. Dawn is a JW organization. I also saw the phrase used in a MichiganQuakers.org article as a title as well. The associations of the phrase are not good, but I think we can reclaim it since it is not used often by those cults.
MAP
4