Conversion to various religions is part of human landscape. Sword, gun, and bomb have raised the number of Mohammed's followers over the centuries and continue in our day. Superstition, manipulation, and threats continue to increase the followers of Hinduism and Buddhism. Scientologists brainwash and manipulate their adherents. But biblical Christianity stands apart from other religions. Admittedly, some branches of Christianity use manipulation, superstition, and threats to add to their followers. But that is not biblical Christianity but rather a false one. For true Christianity relies upon the power of God in the gospel to convert the soul. Nothing else is needed.
So many examples of the gospel's power to save abound through the centuries. Just before William Tyndale, the 16th century Bible translator, faced arrest and imprisonment in Vilvorde Castle near Brussels, he enlisted John Rogers, a young Cambridge graduate, to help with translating the Scriptures from the original languages into English. At the time, Rogers served as chaplain to the English merchants in Antwerp, Belgium, and was still without Christ, bound in the teachings of Rome. Out of his love for languages, he began translation work, studying the Greek and Hebrew originals to translate into English. The gospel went to work on the translator. He told Tyndale, "I have found the true light in the Gospel… I now see the filthiness of Rome, and I cast from my shoulders the heavy yoke it has imposed upon me." Rogers would later be burned by "Bloody Mary" at the stake for the gospel. Though she could burn to death the witness, she could not destroy the gospel.
The jailer, along with his daughter, that had charge of Tyndale would take the captive Christian his meals so that they might talk with him. His subject, as usual, would be the gospel. There, in prison walls, the unchained gospel went to work through Tyndale's explanation of it. Both the jailer and his daughter were converted by Christ's gospel. Though the word was spoken by a prisoner, his message was not imprisoned.
If our charge is to convince people to follow a Christianized philosophy, I would have quit long ago! Too many other philosophies compete; many quite compelling. But our call is to proclaim the gospel—not to make converts or to manipulate but to talk about the good news of Jesus Christ and His work of redemption. Through that kind of talk, whether from pulpit or classroom or living room or street or silently in a booklet or from the pages of Scripture, each of us that profess Christ today, heard and believed. God's power went to work! That power continues. All that trust in Christ through the gospel experience God's saving power. For that reason, with the Apostle Paul, we're not ashamed of the gospel! How does the gospel stand apart from every other religious message?
Paul does not start a new subject though he takes his subject to a new level. He's explained to the Roman church his deep obligation to all men to preach the gospel to them, including those at Rome. Yet bringing up that subject of the gospel might have produced some squeamishness. It certainly does in our day. Men talk of lofty themes related to politics, society, religion, and philosophy without blushing. But talk of the gospel, and suddenly, the tones and expressions change. Quite obviously, it happened in Rome just as it does in our day. Why did Paul have to express his attitude toward the gospel with those that professed Christ? "For I am not ashamed of the gospel."
Some scholars suggest that Paul used a literary device in this statement known as "litotes," which uses a negative to state the positive assertion. In this case, by means of litotes, Paul implied that he gloried in the gospel or that he found the gospel to be that which he loved to speak of most of all. Others point out that the actual issue of being ashamed of the gospel was very real, so much so that Paul had to tell Timothy toward the end of the Apostle's life, "Do not be ashamed of the testimony of our Lord or of me His prisoner" (2 Tim. 1:8). Perhaps some in Rome tended toward the temptation to be ashamed when they should have been elated with the gospel.
As the gospel story was told, Christians related how God visited the womb of a virgin in an obscure village, announcing that she would bear God's Son. Christ's birth took place in humble surroundings; not the kind of place that we would anticipate for a great king. Born to peasant parents in a stable with a feed trough for a bed, He grew up in Nazareth, a working man's village, where He worked as a carpenter until the time of His public ministry. And even at that time, Jesus Christ had no royal entourage but uneducated and unsophisticated men and women trekked after Him. Often, He had no home in which to stay but slept in the wilderness and mountains. Jewish authorities did not recognize His divinity but finally convinced the Romans to put Him to death for charges of blasphemy. And they did; they put Him to death as a common criminal on a cross.
To add to such a picture is the central message of the gospel—the death of Christ on the cross. What we glory in, the Jews considered to be a stumbling block and the Greeks foolishness (1 Cor. 1:23). Death by execution on a cross was reserved for the worst of criminals that did not own citizenship in Rome. It would be tantamount in our day to saying that we follow the One put to death on the gallows or in the electric chair. There's shame that goes along with criminal execution. Yet the shame of the cross is the point of our glorying! It may be a stumbling block to some and foolishness to others but to us, it is "Christ the power of God and the wisdom of God" (1 Cor. 1:24). However, for those that do not consider the necessity of the cross, there's struggle with shame over it.
Consider as well what the gospel tells us. The reason we need "good news," which is the meaning of "gospel," is because of the bad news concerning our sin. The gospel tells us of our utter helplessness, the vileness of our sin, and our total ruin apart from Christ. It's not a message to make us feel better about ourselves or to help us improve our standing with others or to show us how to lift ourselves to a more successful life. It declares us ruined, spiritually bankrupt, hopeless, and under the judgment of God. It tells us of our separation from God. It reveals that we have nothing to offer God; nothing to commend ourselves to Him. Are you ashamed to make such an admission through the gospel?
That's precisely where people in our own day struggle over the gospel and find it a shameful teaching. Tell men that God loves them—and they don't balk. Tell them that they can have a wonderful life through God—and again, they don't balk. But tell them that they have nothing to offer God, that they are living under condemnation, that there is nothing good in them, and then see their expressions! The arrogance and pride of man balks at anything that puts them in their place; the gospel threatens man's self-rule and self-righteousness.
Here is the real test for those of us that claim to know the gospel—a test of our understanding of the redemptive message of Holy Scripture. Are you ashamed of the gospel? Do you talk about other things—the way to live, things you cannot do, things you must do, rules and regulations—but the gospel is left on the sidelines? Do you leave out the message that declares human helplessness and ruin, and the necessity of the cross for something more pleasant to the ears? My brethren, it is only the gospel that will do us good! It's not the moral pep-talks or psychological motivation that affects the condition of the heart—it's only the gospel of the crucified and risen Christ.
Paul uses "for" (Greek gar) to introduce an explanation of what he has previously stated. It served as both a conjunction and the beginning of an explanatory clause. So, in verse 15, he expressed his eagerness to preach the gospel to those in Rome. And why was he eager? Because he was not ashamed of the gospel. But further, why was he not ashamed of the gospel—a teaching scorned by so many in the world? Because "it is the power of God for salvation." How could he be ashamed of something owned by God in such a way that it could be declared as "the power of God for salvation"?
"Power" is the Greek word dunamis, which Paul uses 46 times in his epistles. We get the English terms dynamic and dynamite from it. It's definitely not a passive term! Some think that Paul has in mind God's power as an attribute so that the gospel is an expression of God's attributive power or power related to His being and nature. While that is certainly true, that God is powerful, a truth we express when referring to His omnipotence, it seems that the apostle has something more in mind. Instead, he's referring to God's active power or the exertion of God's power. Granted, the power comes from the nature of God, but it is not a power in position but rather a power in action, that Paul speaks of.
Why do we need "the power of God for salvation"? That question takes us back to the reason for the gospel. Paul will give an exposition of this reason in the balance of this chapter through chapter three. Let me summarize it. First, even though God has revealed Himself through the creation and the conscience, we have rejected Him and sought to worship other things (1:18-23); consequently, God has given us over to our own desires so that we pursue selfish imaginations of the mind, filling our lives with all manner of sin and disobedience against God's law (1:24-32). Second, even though God has shown us mercy and kindness, we've been stubborn and unrepentant (2:1-11). Third, in spite of having access to the law of God and the teaching of Scripture, we've acted puffed up and arrogant toward the truth; choosing instead to follow our own way (2:12-29). Finally, there is therefore none of us that are good or righteous or even any who seek after God, so that, God has hemmed us in under condemnation by His law (3:1-20).
Now, how does someone whose heart is dark to the things of God, who lives enslaved to sin, and who has rejected conformity to God's law deliver himself from those things? How does he break the bonds of his sin? And even more, how does he produce enough righteousness to be accepted before a God that is altogether holy and righteous? Perhaps some of you think that you can do this; you have enough inward power and determination to turn from your sin and begin to live according to God's law. There are two reasons that you think that you can do this? First, you don't know the extent of your sin and separation from God. You don't understand how your nature is inclined toward rebellion against God. Second, you don't even come close to grasping the righteousness of God. You think of Him as a little above yourself rather than one whose holiness is infinitely beyond you. You think that God will accept your good effort toward righteousness, when instead, the only thing that God accepts is perfect righteousness (Matt. 5:48; cf. Rom. 3:21-26). You need His power for salvation! Nothing but "power" wielded by God through the gospel can break sin's hold on you and exchange your unrighteousness for perfect righteousness.
'But the gospel is a story,' someone might say. That is true; but it is not just a story. It is the solitary story of what God has done through His Son to deliver us from the guilt of sin, to break sin's power over our lives, and to purify us from the pollution of sin. It's the story of "salvation," which is a word that conveys "wholeness, soundness, deliverance, and rescue." Whether stated in precepts or bullet points or narrative, whether told in "storying" form as done so often on the mission field, the gospel is powerful. It may be heard over the radio or Internet; it may be read in a booklet or on a website; it may be spoken from pulpit or a timid believer. It matters not which delivery mechanism that God is pleased to use. It is the message of Christ that is powerful to save us from our sin and deliver us from eternal destruction.
What does Paul mean by that word "salvation"? We use it regularly as well as its verbal form, "saved." Often we refer to it as the point when we trusted Christ. But there's actually a past, present, and future dimension to "salvation." Past—points to our justification—that our standing with God has changed through the power of the gospel. No longer are we condemned or even looked upon by God as unrighteous. But by His grace, we are declared to be righteous. That required the offense against God to be removed—which Christ did at the cross when He bore our sins in His body on the cross (3:24-25; Gal. 3:13; Col. 2:13-14). Present—points to our sanctification—so that the gospel continues to work in our lives, purifying us from the pollution of sin and delivering us from its power. It's the ongoing work of holiness that is secured by Christ's death and applied by the Holy Spirit in daily life (1 Cor. 6:9-11; Gal. 2:20). Future—points to our glorification—that we live with the anticipation of eternity with Christ; hope characterizes us as we wait for the day that we are totally delivered from the presence of sin to dwell forever in Christ's presence (Rom. 8:30; 1 John 3:2). It takes a powerful gospel to do that work in us!
We might say, the gospel is for everyone, and be absolutely correct. As we'll consider in a moment, there's a universal scope to the gospel. But ultimately, the gospel is not about potential salvation. It's about the power of God "to everyone who believes." John Calvin rightly stated, "The gospel is indeed offered to all for their salvation, but the power of it appears not everywhere" [Calvin's Commentaries, XIX, 62]. That clause, "to everyone who believes," stops many dead in their tracks. They are religious and even show some outward inclinations toward Christianity. They come from a Christian background. They think that Jesus was a great religious figure. They even believe that God created the world. They've heard the story of Christ's Incarnation and His work of redemption at the cross. They may believe that it's true. But they have not believed in Christ. Though the gospel is God's power for salvation, because they have not believed, they have not experienced this power nor have they known the gospel for what it truly is.
Believing is our response to the gospel of Christ. Faith, which is the noun form for believe, is not something that we work up by strenuous effort. Some have the idea that if they just have enough faith, then God will save them. So they work hard at trying to come up with faith. But it's not a matter of working up a certain level of faith in order to be saved. Instead, faith is "an evangelical grace," it is a gift of God that comes through the regenerating work of the Spirit so that we might lay hold of what God has done for us through Christ (Eph. 2:8-9; Phil. 1:29; John 6:65). It's the God-given gift to turn from your own self-righteousness and rest your eternity in Jesus Christ and what He has done. But let me hasten to add, your concern is not to figure out if God has regenerated you so that you might believe. That's God's work; you just need to believe. "Faith comes from hearing, and hearing by the word of Christ" (Rom. 10:17). "Believe on the Lord Jesus Christ, and you will be saved" (Acts 16:31). In other words, you are to pay attention to the gospel that you hear. You are to look to Christ. Instead of presuming that you already know everything about the gospel—listen to it! Hear what God is speaking to the depths of your being. Hear how He has worked through Jesus Christ to deliver you from the guilt and power of sin; then believe in Him.
What does it mean to believe? Believing or the exercise of saving faith has three facets. First, it involves renouncing your sin and self-righteousness. This means that you come to the place of seeing that you cannot save yourself, so you lay aside all personal claims to righteousness and goodness. You recognize that you are a sinner in desperate need of God, and therefore, repent of your sin—changing your mind about the way you have viewed sin as your right and instead, seeing it as the object of yours and God's hatred (Acts 3:19). Second, believing calls for relying only upon Jesus Christ and His death for you. Rather than trusting in Christ and yourself (or anything else), you cast yourself upon Christ alone. You recognize that only through His atoning death on the cross has God's wrath been appeased, and only through that death are you accepted before God and forgiven. You rely upon the righteousness of Christ as your standing with God, believing that as God accepts Christ, now through faith He accepts you (Galatians 6:14; 2 Cor. 5:21). Third, believing means that you receive Jesus Christ as your Savior, Lord, and Redeemer; you rely upon no one else to save you; you have no other King but Christ (John 1:12-13). This involves the commitment and surrender of your life to Him and His will; it's an intentional commitment to follow Him alone.
Some object to saving faith, thinking that they need to do something big for God in order to be saved. How big would your actions need to be so that God could accept you? He cannot accept partial righteousness. He is much too holy and just for that. He cannot accept you apart from your sinful offense against Him being removed. And He will not remove it without justice taking place. We'll consider that more in next week's study (D.V.) but know that God must deal with every breach of His law if He is going to save you.
So, have you believed Jesus Christ as He is revealed in the gospel? I'm not asking if you have believed your own view of Christ; or if you have believed a particular concept of Christ. Have you believed Him? Believing is a personal transaction—it's relational. You, as the sinner, turn from trusting yourself or trusting your religious inclinations or trusting your good deeds. You depend upon Jesus Christ alone.
Paul wanted to make sure that his original audience understood that no one is left out of this free offer of the gospel. "To the Jew first," shows the priority of Jews as the covenant people of God, the ones to whom the first gospel promises were made to Abraham and his descendants. God raised them up as bearers of the good news. So when Christ came, He came first to those who had heard the law and prophets. As Jesus Christ "was born a descendant of David according to the flesh," His first proximity was also among the Jews. They were the first to hear the gospel and have opportunity to believe.
But quickly, Paul adds, "and also to the Greek." That's another way of saying that the gospel came to the Jews and to all of the non-Jews. It was an appropriate way in that era of expressing the universality of the gospel. Even people that had no heritage of the knowledge of God, as did the Jews, Christ came to save. Therein we find something of the magnitude of the gospel's power. The city of Rome housed temple after temple for worshiping different gods. Yet Christ came to save Romans! The same was true in Ephesus and Thessalonica and Athens. They had lots of other gods that could not hear when they prayed or answer their needs or deliver them from their sins or take them to heaven. They had vainly worshiped their gods for centuries but Christ came to bring them salvation.
That universal scope in the gospel is the assurance we have in taking the gospel to all men. I learned this week that one particular outreach to the Islamic world has seen more people coming to Christ in the staunchest holds of Islam than any other places. The gospel delivers those once trapped in Islam to worship the true and living God through Christ. I got a call from Pastor Paul in Kenya this week telling me that in spite of all of the violence and chaos in their country, God, in His faithfulness, brought 67 new believers into their midst through the preaching of the gospel. Even in a land where hundreds are now being killed over tribal and political issues, the gospel goes forth in power to save.
This universal scope of the gospel assures us that it is an appropriate fit for every society and culture. Though multitudes incline toward idolatry in their cultures, the gospel meets them where they are, trapped in sin, and in desperate need of a Savior. So many live in hopelessness, while others try desperately to find peace with the Creator through some kind of animistic religious practice. Then God sends forth the gospel! Head hunters, polygamists, adulterers, thieves, murderers, homosexuals, idolaters, and defiant rebels of every kind have all found "the peace of God that surpasses understanding" through Christ in the gospel.
Consider your own life and eternity for a moment. We've been looking at the gospel as God's power for salvation to everyone believing. The gospel is not a religious window-dressing or a religious ornament or a mantra to mindlessly repeat. It's God's power to save through Christ. Have you experienced the saving power of the gospel through faith in Christ?
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