During national election cycles, it seems that we are regularly told how bad everything about us has gotten. A litany of statistics, projections, and gripping stories reinforce that life is bad. It works so effectively that sometimes we wish that we could flee to a remote island in the Pacific! Of course, the reason for this is quite simple: the right candidate can supposedly turn everything around. Just cast your vote and you can be sure that good news is on the way! Consequently, with the promises made, we anticipate good news in the economic, job, housing, health, and security issues of our nation. Promises are made. But quite honestly, much of the time, the elected candidates fail to deliver on their promises.
Some candidates do an amazing job of painting a bleak picture of bad news—even if things are not so bad, it's still easy to believe them! Inevitably, the appeal is made with a view to our comfort. News is deemed bad if it appears to negatively affect our comfort. News is deemed good if it appears to make life more comfortable. It's all about us and our comfort.
Admittedly, incessant pounding with bad news can manipulate the masses in a particular direction. Truth is not the issue; rather what matters in this case is one's perception and feelings.
Because we regularly see this kind of voter manipulation we can easily transfer our disdain for the bad news/good news scenario into the realm of truth. We can hear the biblical teaching about the bad news of our sinfulness and seemingly, brush it off as just another crass attempt to manipulate us to embrace some religious practices. Yet we must distinguish the sources of what we hear. It's not a political candidate that tells us of the plight of our sinfulness; rather it the Creator who mercifully warns of eternal judgment due to our sin. It's the Creator that gives us the bad news of our separation from Him and our slavery to sin. Unlike the political candidates that have little power to accomplish their grand promises, the living God declares good news for all that will find refuge in Christ. He alone has the power to deliver what He has promised. For you see, the gospel—the good news—is about God and His promises made and delivered. How have you responded to God's good news?
"I promise." We've heard the phrase a thousand times; maybe coming out of our own lips. I would not venture to guess how many times the promises have been broken! The reality is that a promise is only as good as the character and authority of the one making it. If one with questionable character makes a promise there's not much chance it will happen. Even those with solid character may promise and yet not have adequate authority to carry out their good intention.
Thankfully, God is not like that! He is the God that cannot lie ("it is impossible for God to lie"—Heb. 6:18). He is the God that accomplishes the impossible ("for nothing will be impossible with God"—Luke 1:37). Therefore, we can approach the promises of God in Scripture with confidence that He will accomplish what He promises.
Paul had just introduced himself to the Romans as one "set apart for the gospel of God." Before he comes back to further explanation of his apostolic ministry, he makes a foundational excursis concerning God and the gospel. It's important that we see what he is doing. The whole book of Romans is about the gospel of Christ as the apostle focuses primarily on what Christ has done through His atoning death and resurrection, and how that is applied to believers. He spends very little time in the epistle on the person of Christ as he did in Colossians and Ephesians—except in these introductory remarks. If we skip over what he says of Christ, then some of what he later declares may seem improbable. The lack of attention to this later on is not due to Christ's humanity and deity being unimportant to the gospel. Rather, it's just that this was theological territory the Roman believers understood quite well; so Paul saw no need to re-plow that ground. Instead, he lays out his foundation for Christ's work by pressing into verses 2-4 an exceptionally weighty explanation of Christ's person.
One of the criticisms that Paul received was that he was coming up with something new, something that God had not intended, and then calling it good news. But that's not the case. There's a great continuity between the teachings of both testaments. Paul was "set apart for the gospel of God which He promised beforehand through His prophets in the holy Scriptures." That phrase, "which He promised beforehand," takes us back to the Old Testament. Paul asserts, "The good news is not new to me! Abraham knew it; so did Moses and David; for that matter, so did Adam. What the Old Testament writers knew in seed I'm explaining in full bloom." That's precisely why New Testament writers quote, allude to, and interpret Old Testament passages throughout their works. All of the biblical writers bear testimony to the grace of God shown to sinners.
Consider the first introduction of the good news shortly after Adam and Eve fell into sin. God promised, "And I will put enmity between you [i.e. the serpent] and the woman, and between your seed and her seed; He shall bruise you on the head, and you shall bruise him on the heel" (Gen. 3:15). Though only the gospel in germ, it's still the anticipation of what God through grace will do to deliver sinners from the serpent's snare.
Again, in Genesis 12:3, God calls Abram out of paganism and unbelief, and gives him a promise beyond even the broadest scope of his imagination: "And in you all the families of the earth will be blessed." Imagine, through this one man, who knew so little of the Creator/Redeemer, the gospel promise came for the peoples of the world. Further, God made an everlasting covenant with Abraham and his descendants (Gen. 17:7), which Paul explained came to fruition in Christ and those in union with Him (Gal. 3:15-4:7).
God gave Moses detailed instructions for how He was to be approached and how sins were to be remitted. It always involved a blameless sacrifice standing in the place of the guilty, bearing their sin and then shedding their blood in death. The repetitious sacrifices did two things: first, the repetition showed that God was not ultimately satisfied with the blood of bulls and goats to take away sin; second, the intention in the repetition anticipated the day when God's righteous judgment would be satisfied and His wrath assuaged. Every sacrifice pointed to the Incarnate Son of God at the cross! Both Romans and Hebrews detail this. God's promise of forgiveness and acceptance was continually foreshadowed in the sacrificial system pointing to the cross of Christ.
Then there was God's promise to David: "Your house and your kingdom shall endure before Me forever; your throne shall be established forever" (2 Sam. 7:16). But David's house was not always faithful; so the day came when Zedekiah ended—or so it seemed—David's throne (2 Chron. 36:11-21). But the prophets had already foretold the day that God's promise would be fulfilled even in the face of the greatest odds. "Then a shoot will spring from the stem of Jesse, and a branch from his roots will bear fruit," Isaiah (11:1) foretold. He further explained, "For a child will be born to us, a son will be given to us; and the government will rest on His shoulders; and His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. There will be no end to the increase of His government or of peace, on the throne of David and over his kingdom, to establish it and to uphold it with justice and righteousness from then on and forevermore. The zeal of the Lord of hosts will accomplish this" (Isa. 9:6-7). That's why both Matthew and Luke go to great lengths to trace the lineage of Jesus Christ back to Adam, Abraham, and David—to show God's promise to Adam, to Abraham, and to David are fulfilled in Jesus Christ. We could look at many more Old Testament passages such as Genesis 49:10; Numbers 24:17; Deuteronomy 18:15; Psalm 2; 22; 110; Isaiah 53; Jeremiah 23:5-6; Daniel 7:13-14; Micah 5:1-5; Malachi 3:1. Each contains elements and shades of the gospel which the New Testament brings forth in full radiance. The good news of the New Testament has its foundation in God's promises in the Old Testament.
Paul further explains that God's promises came "through His prophets in the holy Scriptures." He uses "prophets" in a more general way rather than in its tightest distinction for a particular office that God gave to a few. In this sense, Moses, David, Isaiah, and Malachi would stand alongside each other as prophets. A prophet was God's appointed spokesman. He could say, "Thus says the Lord," because God had first spoken to the prophet and then the prophet relayed God's message to the people. At times, prophets spoke about current issues facing God's people or other nations, such as Assyria and Babylon. At other times, prophets looked far ahead to days when God would bring about His redemptive work. So, as Daniel foretold of coming kingdoms, he could only visibly see the kingdom of Babylon in which he lived and worked. Yet he foresaw the kingdom of the Persians, the Greeks, the Romans, and finally, the eternal kingdom that could never be destroyed (Dan. 2:31-45). Isaiah could speak to King Ahaz, who sat on David's throne, about his problems with Aram and Israel while simultaneously, anticipating when the virgin would be with child, and bear a Son whose name would be "Immanuel" (Isa. 7:1-16). The angel told Joseph that this child foretold centuries before is Jesus (Matt. 1:22-23).
But there's another layer that Paul adds to further identify God's promise in Christ. First, God made the promise beforehand. And how did He do so? He spoke them through His prophets. And how do we know what promises were made to the prophets? They are given to us "in the holy Scriptures." So, he is not talking about the so-called prophecies of Nostradamus or Benny Hinn or Pat Robertson. It's prophecies that God has preserved through the ages in His Word. If God has not recorded it in His Word then don't consider it a genuine prophecy. It is God's Word alone that has the distinction of being "holy Scripture," that is, particularly and specially set apart by God as the revelation of His eternal truth. So, we're narrowing our understanding of God's promises to His Word.
We must not miss this. This gospel of God "which He promised beforehand through His prophets in the holy Scriptures" is "concerning His Son." Martin Luther has an important note concerning this phrase. "Here the door is thrown open wide for the understanding of Holy Scriptures, that is, that everything must be understood in relation to Christ, especially in the case of prophecy. But Scripture is completely prophetical, although not according to the superficial sense of the letter" [Luther's Works, vol. 25, 4; italics added]. The Scripture is truly His Story. The grand aim from Genesis to Revelation is to reveal to us "concerning His Son." That's why we must be careful not to use the Bible as a self-help book or a conglomeration of useful principles for business, family, education, and politics. It's a book about Christ! Even when speaking concerning business, family or any other subject, it is always with reference to Christ. If we try to interpret the Bible apart from this central aim, then we will inevitably use it for our own purposes, thus breaking the third commandment. God gave us the Book to get us to the Son so that we might worship and magnify His name.
While the nature of the gospel is "the gospel of God," or the good news that comes from God or good news found in God or good news originating in God, the focal point of the gospel is "concerning His Son." It is the righteousness of God through faith in Jesus Christ (Rom. 3:22). It's the gift of redemption in Christ (3:24). It's God's propitiatory satisfaction through Christ's blood (3:25). It's the act of justification through Christ (3:24-26). It's God's peace through our Lord Jesus Christ (5:1). It's the demonstration of God's love through Christ's death (5:8). It's deliverance from God's wrath and reconciliation to God through Christ's death (5:9-10). It's the gift of forgiveness through Christ (5:15-17). It's eternal life through Christ (5:21). It's newness of life through Christ's resurrection (6:4). It's death to self through Christ's death (6:4-7). It's no condemnation for those who are in Christ Jesus (8:1). It's freedom from the law of sin and death in Christ (8:2). It's the requirements of the Law met in Christ (8:3-4). It's God for us when we are in Christ (8:31). It's life in the overwhelmingly conquering love of God in Christ (8:37-39). (I think you get the point!)
All of this is involved in God's promise made concerning the gospel of His Son.
But promises can be made and not kept. Yet not by the God who cannot lie! He delivers what He promises to do. So, here we have the gospel promised in the Old Testament Scriptures; how would God deliver on His promise? That's what Paul explains in verses 3-4 in what has to be one of the briefest yet packed statements concerning the person of Christ. Consider it in three parts.
The entire teaching of the Incarnation—God the Son becoming a human—is the linchpin of the gospel. If there is no Eternal Son there is no gospel. If the Eternal Son did not enter the sphere of humanity and become one of the race He came to save, then there's no gospel. If in the Incarnation He did not legitimately become one of the heirs to David's throne, then God's promise was broken and there's no gospel. If He came only for the Jews and not for "all the families of the earth," as promised to Abraham, then God's promise is broken and there's no gospel. If He was not raised from the dead then there's no gospel.
The language is precise: "concerning His Son, who was born a descendant of David according to the flesh." It is obvious that the Incarnation is the subject at this point by the phrase, "according to the flesh" (kata sarka). So that there would be no mistaking the implication, Paul used the term "flesh" to imply genuine humanity; mankind subject to all of the normal weaknesses of humanity; "the transitory, weak, frail nature of that existence" [Doug Moo, NICNT: Romans, 47].
The NASB translates the Greek as "born" for a word that normally is translated "become." Though the implication is correct I prefer the normal translation, though it lacks the smooth rendering, in order to convey the pre-existence of Christ; so literally, "concerning His Son who became from David's seed according to the flesh." In other words, when the baby was born in Bethlehem to Mary and Joseph, that began His human existence but that did not begin His existence. "A change in existence took place," comments Doug Moo [46]. He uses the same word in Galatians 4:4 where it has the same impact as our text, "God sent forth His Son, born of a woman, born under the Law." If we slouch on this point then we undermine the power of the gospel. He that has no beginning began His humanity in the Virgin's womb and born in Bethlehem.
God promised David that one would arise from his descendants that would sit forever on his throne (2 Sam. 7). So, the Messiah would of necessity be from the tribe of Judah-David's tribe (Heb. 7:14) and specifically from the family of David (Matt. 1:6-16; 18; Luke 1:27; 32-33; 3:23-31). Isaiah's prophecy (e.g. 9:6-7; 11:1) concurs as does the Psalmist (e.g. 2; 110). What Paul does in this passage is to connect the past, some thousand plus years before when the promise was made, with the reality of Jesus "born a descendant of David." That legal necessity gave Jesus the right to David's eternal throne, which is why the book of Revelation has multiple pictures of Jesus as King (e.g. 17:14; 19:11 ff.). By the way, Jesus is a real king and not merely a figurative one. As King He rules. Does that breathe peace in your heart?
Three important contrasts emerge from the next clause, "who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ the Lord." The word "declared" is translated as "patently marked out" by J.B. Phillips. It literally means to "mark out, set a boundary" or "to decree, to appoint, to set limits." The passive voice points to God the Father making this declaration or marking out. What Paul implies is that by Christ's resurrection He was singled out in a distinct way as the Son of God with power. He didn't become the Son of God by the resurrection but rather it served as God's means for exalting His Son in power.
Here are the contrasts. First, from the lowliness in the Incarnation in verse 3, we now find the contrast of Christ with power in His resurrection. We're stunned by the lowliness, humility, and even weakness shown by Christ in the Incarnation. The Creator felt hunger, pain, emotional agony, and need. But in the resurrection, God exalted Him in power. That word (dunamis) refers to active power or ability or power to achieve and accomplish all that He purposes. So, the writer of Hebrews points to Jesus' ability to "save forever those who draw near to God through Him" (7:25).
Second, in the Incarnation He was born "according to the flesh." The contrast is noted by "according to the Spirit of holiness" by which He was declared Son of God with power by the resurrection from the dead. This last phrase is the most debated of the introduction to Romans. While I'm not sure that anyone can make dogmatic claim, I agree with Leon Morris' assessment, "Paul seems, then, to be speaking of the power of the Holy Spirit of God as shown in the resurrection and the designation of Christ as the powerful Son of God" [The Epistle to the Romans, 46]. Martin Luther said the same thing several hundred years before: "according to the Holy Spirit, because He does not have this exalted estate on the basis of His natural birth but because the Spirit elevated Him, by the resurrection, because the Spirit did not glorify Him before His resurrection…" [Works, 5]. Furthermore, the phrase "the Spirit of holiness" is an exact equivalent of the Hebrew for the Holy Spirit in Psalm 51:11 and Isaiah 63:10, leading one writer to conclude that it is "here identical with deity" [TDNT, I, 114-115]. The Holy Spirit is associated with Christ's resurrection and ascension. Apart from ascending back to the Father, He could not send the Spirit to indwell His people (John 16:7). Through His death "according to the flesh" Christ reconciles us to God. Through His resurrection "according to the Spirit of holiness" Christ gives us power to live as those reconciled to God.
Third, the physical sight of Christ in the Incarnation is contrasted with the ongoing spiritual experience of union with Him in the resurrection. So, Paul moves from "flesh" to "Spirit" to convey the implications of the believer's union with Him. He applies this later in chapter 6. "Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection…" (6:4-5). Walking in newness of life and experiencing the likeness of His resurrection are gifts from Christ in the gospel.
Paul has already referred to "Christ Jesus" and "His Son" and "a descendant of David" and "Son of God" as titles of Christ. Now He brings together the three-fold title that we see so often in the New Testament: "Jesus Christ our Lord." "Jesus" is the name the angel told Joseph to use for the baby that would be born because "He will save His people from their sins" (Matt. 1:21). That name refers specifically to Him as Savior. "Christ" can be translated as Messiah or Anointed One, so it refers to Christ as the Messiah or the Promised One. In the Old Testament era, prophets, priests, and kings were all anointed for their particular office, showing that they were set apart by God to function in that way toward His people. Christ combines all three offices as God's Anointed. He's the Prophet that speaks God's Word to us; the Priest that mediates the way to God for us; and the King who rules over us. "Lord" calls to mind His sovereign rule over us.
But it's the pronoun that I want to close with: "Jesus Christ our Lord." Can you personalize that three-fold designation of Christ? He was promised beforehand by God, revealed through the prophets in the Scriptures; He came according to the flesh as David's descendant; He was marked out with power as God's Son. But do you know Him as your Lord? That's the good news in the gospel for Rome and for you.
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