BaptistWay Bible Series for September2: Connecting the dots

Posted: 8/24/07

BaptistWay Bible Series for September 2

Connecting the dots

• Romans 1: 1-17

By Andrew Daugherty

Christ Church, Rockwall

Biblical scholars have long held the view that Romans is the Apostle Paul’s theological summum bonum (the highest good). Considered his most comprehensive statement on Christian faith, the influence of this letter has pervaded the history of Christian thought from the fourth-century conversion of St. Augustine to Martin Luther’s 16th-century Protestant Reformation movement to Karl Barth’s 20th-century commentary on Romans. The fruit of these characters’ faithful witness to Romans reveals the character of the letter itself: “the gospel of God.”

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It is this theme, “the gospel of God,” that concerns Paul’s ministry. Though he unpacks dense theological statements, Paul’s letter to the Romans is first and foremost a call to divine duty more than thrall to dogmatic purity. Before “gospel” ever was associated with “seven steps to salvation” or with particular books of the Bible or even “The Roman Road,” it had to do with the proclamation about Jesus, including his message about the kingdom of God and the content of his character as “the son of God.”

Barth put it well: “Jesus does not give recipes that show the way to God as other teachers of religion do. He is himself the way.” To believe with one’s life is to answer the call to belong to Jesus Christ. Paul’s purpose is to further reveal how true this is by illuminating the meaning of this gospel.

Romans 1:1-7

Typical of first-century letters, Paul begins his letter to the Romans by introducing himself, though taking considerable time (six verses) to do so. Writing to a church he did not establish in a city he had not visited, Paul uses the first six verses as a personal summary statement that could be considered part of his spiritual curriculum vitae. Paul makes clear his credentials as “servant” and “apostle” while drawing connections to the “gospel of God” with “prophets in the holy Scriptures” (v. 2).

That he describes himself as a servant suggests the gospel (euangelion) is something to which Paul belongs; not something that belongs to him. Paul knows God owns the copyright license on the gospel, because it was first and foremost the divine prerogative to promise this gospel “beforehand through his prophets in the holy scriptures” (v. 2). This self-designation as servant situates Paul in the humble but honorary position of Israel’s prophets and roots him firmly in Jesus’ Jewish heritage. This is fundamental to the integrity of “the gospel of God” and crucial to Paul’s agenda in developing an inclusive understanding of Jesus’ resurrection both as the fulfillment of what many Jews had been expecting and the revelation of Jesus’ identity as Messiah.

Even as Paul heralds the gospel to a predominantly non-Jewish audience in Rome as “the apostle to the Gentiles,” he advances God’s gospel that this Jesus is Israel’s Messiah who is Lord of the world. Paul’s ministry, then, is an extension of Israel’s prophetic vision. This vision was not for the sake of Israel only, but it was for the sake of Israel for the sake of the world.

Paul himself is both a benefactor and a bearer of this global gospel. His profound personal experience through which he is called to be an apostle is the basis for his passionate public ministry “to bring about the obedience of faith among all the Gentiles” (v. 5). He carefully crafts his salutation to the Roman Christians to reflect his relationship to Jesus who claimed him on the Damascus road and called him to be an apostle. Therefore, Paul proclaims the message of the One who has claimed him.

Paul’s credibility as an apostle is established on this basis even as he skillfully weaves his own powerful call/conversion story with the impassioned language for “all God’s beloved in Rome” (v. 7) to accept their respective callings to be saints. It is a call issued to all.

Romans 1:8-17

Paul now gets more personal, as he expresses his desire to make a pilgrimage to Rome in order to share faith and fellowship with the Roman church. He speaks from his heart and tells them he prays for them all the time and longs for the day when he can look them in the eyes and share face-to-face the faith they have in common. Though he doesn’t spell out all the details, circumstances have prevented him from meeting them in person.

Paul’s longing to visit the Roman Christians reflects his longing to proclaim the gospel to any and all who would receive his message. Paul makes clear the message he is bound to share is unbounded by whether a person is Jewish or Greek, wise or foolish. Paul is not elitist about who is worthy or unworthy to receive the gospel no matter their race, education or economic standing. The rights and responsibilities of the gospel apply to all who believe.

This equality under the gospel of God gives rise to the climax of the opening section of Paul’s letter. Paul’s trust in “the power of God for the salvation of everyone who believes” (v. 16) overwhelms any shame that could be associated with this gospel. Shame is what the people of God experienced when they were oppressed by their enemies. Whether it was the Egyptians, Babylonians or the Romans, the experience of shame was the experience of inferiority, despair and fear. According to Paul, because this gospel reveals God’s righteousness, there is nothing to be ashamed about.

Likewise, we are prone to be ashamed, too. We can be ashamed of our bodies, our beliefs, our behaviors, or even our families or friends. Sometimes we become ashamed of the negative perceptions this person or that circumstance will bring about. We fear it will reflect poorly on us or will make us look badly. Such calculations about how we are perceived can plague us to the point of paralyzing us.

Discussion question

• In what other ways are we affected by shame on personal and communal levels?

• What might “the gospel of God” reveal about such shame?

• How might “the gospel of God” come to heal such shame?

• In what ways do you think “the gospel of God” is itself shamed?