The Mission of God and Teens

One of the greatest books that came out over the past ten years has to be The Mission of God by Christopher J.H. Wright. In this book, he goes through the story of Scripture to reveal how God has had a mission from the beginning; a mission that is centered on a plan and purpose of redemption for all nations. I encourage everyone to invest in this book and apply it to your life. It will cause you to obey the Great Commission, and propel missiological functions in your ministries (i.e. home, family, work, church, small group, etc.).

One of my favorite biblical texts that mention the mission of God is in Ephesians. Paul writes to the Ephesians a biblical-theological, redemptive-historical summary of the mission of God similar to what Wright discusses in his book. Paul's message to the church in Ephesus was to know the goal of the Gospel - to reconcile sinners to a holy God. It is this reconciling Gospel that brings harmony and unity between God and man through Jesus Christ. Hence, from the beginning, God has been actively involved throughout redemptive history seeking and saving the lost, and it was this reality that came true in Christ among Jews and Gentiles. God does not just bring soteriological unity between God and man, but also among men, Paul says. Thus, Paul's emphasis about the mission of God is revealed in the unity of believers who have been saved through the Gospel. Those who believe in Christ are saved by grace, and therefore are apart of the plan and eternal purpose of God to know him, and are called to now make him known:

"Of this gospel I was made a minister according to the gift of God's grace, which was given me by the working of his power. To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to bring to light for everyone what is the plan of the mystery hidden for ages in God who created all things, so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. This was according to the eternal purpose that he has realized in Christ Jesus our Lord, in whom we have boldness and access with confidence through our faith in him. So I ask you not to lose heart over what I am suffering for you, which is your glory." (Ephesians 3:7-13 ESV)

Although this passage resonates with unity among different ethnicity and nationality people groups, I believe "the plan" and "eternal purpose" Paul is explaining absolutely encompasses and involves ages as well. The specific ages I am interested in is teens.

God desires to use the youth and has proven this to be true. Did you know that it is "college students" who lead the majority of recent revivals and great awakenings for missions over the past five hundred years? And how do you think these college students were able to go out and preach, teach, and reach the nations with the Gospel? They were taught the Word of God as teens. Faithful parents and laymen taught them the fundamental doctrines and truths of Scripture in their young age. God commanded the Jewish people to do this everyday with their children (i.e. teens) in Deuteronomy 6, 11. Throughout the Bible, the word "children" occurs the most in the book of Deuteronomy. The reason why it occurs the most in Deuteronomy is because of the casuistic instructions to remember, repent, and repeat the Word of God given by Moses during the Exodus so the younger generations would worship the one true God, Yahweh. Moses gives timeless instructions, "Be careful to obey all these words that I command you, that it may go well with you and with your children after you forever, when you do what is good and right in the sight of the Lord your God (Deuteronomy 12:28)." Thus, Deuteronomy tells us to wake up and teach the younger generation so they will be apart of the tribe when they get older and lead the next generation. To lead the next generation, Moses says, is to participate in the plan and purpose of the mission of God he started in the Exodus (and later is fulfilled in Jesus Christ as Paul mentions).

There are two ways the mission of God unfolds through discipleship. First, biological discipleship is grounded in creational means because the Lord taught Adam to be fruitful and multiply "image-bearers" for God's glory (i.e. raise your children in the ways of the Lord). Simply, believers have children and make them into disciples with the hopes they will do the same when they get older. Second, generational discipleship is grounded in age groups (i.e. do not wast your youthfulness). Teens are to not waste their youth, but use it for the glory of God and reach others their own age. Therefore, in the plan and eternal purpose of God, I would suggest he desires for teens to know Him, and make Him known more than any other age group because of their diversity and ability to reach the massive numbers of the youth in the world.

I have a heart for teens, and for them to know Jesus Christ. However, that is not enough. My burden is broader than just that because intellectual assent (just a faith, no obedience) or biological acceptance (raised as a Christian) is emptiness. The true way for teens to know Jesus Christ is to know the truths of Scripture (apologetics), the doctrines of grace (salvation), and the love of God (sanctification). All of these things encompass the mission of God. I hope teaching these things to teens will get them involved in the plan and eternal purpose of God as Paul so clearly articulated.

Paul, James, and Justification

The traditional debate centers on an apparent soteriological contradiction between the apostles Paul and James. The contradiction is underlined by the teaching of justification taught by Paul (cf. Rom. 2:13; 3:20, 3:24, 3:28; 4:2, 4:25; 5:1, 5:9, 5:16-18; 8:30; 10:30; 1 Cor. 6:11; Gal. 2:15-18, 3:11, 3:24, 5:4; Titus 3:7), compared to the teaching of justification taught by James (cf. James 2:21, 2:24, 2:25). Both Paul and James use the same Greek term for justification, not necessarily contradicting themselves. Even though they use the same terminology, however, they use it differently to showcase their purpose of justification in order to address different contextual situations and circumstances. I think it is easier to understand these alleged contradictions as complementary if seen in a larger and smaller context.

First, look at Paul in a larger perspective. Paul's huge missological function is to preach the gospel as justification to the Gentile world. The biblical narrative explains how Paul encountered Jesus and was commissioned to preach the gospel to the Gentile world. As Paul wrote to churches who were both Jewish and Gentile, all thirteen letters stress significant emphasis on the theological nature of the gospel and it's application. Paul addressed churches [in their respected contexts] about the person and work of Christ, and how Jews and Gentiles are united under the Lordship of Jesus. Hence, Paul wrote about justification to biblically explain the soteriological function of the gospel to those who believed in Christ (i.e. they no longer need to do works, but trust in the work of Christ). Pauline justification focuses on the forensic-judicial nature of justification. Therefore, Paul's emphasis on justification is correctly viewed as extraordinary righteousness in light of the larger context of Paul's purpose in comparison to James.

Second, look at James in a smaller perspective. James is writing one letter "to the twelve tribes in the Dispersion," who are definitely Jewish Christians in need of Christ-centered instruction. James uses vivid contrasts and a rich source of the Jesus tradition in order to reveal to his audience how they are suppose to live in community as the people of God. Thus, James mentions how faith without works cannot satisfy the demands of the gospel because "faith" as intellectual assent cannot produce righteousness. For this reason, James mentions multiple kinds of "works" throughout his letter that inherently speak of biblical fruitfulness and application that produce righteousness. As Schreiner mentions, "James is focused on righteousness expressed by vitrue of the works performed." Therefore, James' emphasis on justification is correctly viewed as ordinary righteousness in light of the smaller context of James' purpose in comparison to Paul.

Concluding that Paul and James do not contradict each other, let me list several reason why they compliment one another: (1) They both mention it is by faith alone one can be made right before God; (2) They both mention it is by faith alone and not works one can be made right before God; (3) They both mention justification is a work of God; (4) They both agree one's relation to God is based on faith and the results of that faith should be evident. This was absolutely an issue for the Jews who wanted to do works to earn a right relationship with God, and for Gentiles who emphasized intellectual assent without works.

Paul and James address a two-sided coin regarding an understanding of Christianity that came out of Judaism, "Not by works but by faith; not just faith, but a faith that shows good works." Paul, James, and justification are summed up wisely by Schreiner, "James responds to antinomianism, whereas Paul reacts to legalism."

Romans 13 - Obeying Authority In the First Century

This week I am teaching about obeying governing authorities in Romans 13 (which is fitting since we had an election last month). I have been thinking about this chapter all week, and one of the things I have learned from my studies was the different perspectives of authority in the first century. Jews viewed the Roman government differently than Christians. And Christians in general, viewed the oppressive governing authorities as immoral and unjust in many cases. Many early believers were associated with zealots and rebels who would confront the Roman authorities. Thus, their "image" was of a rebellious one who did not submit to the authorities. This created a cultural issue among different groups, which did not present Jews and Christians as good citizens in the ancient world (e.g. specifically under the rule of Caesar Nero and Domitian). Paul wanted to address the issue of their image when he wrote this chapter. He wanted his readers to know they were commanded by God to submit to the governing authorities because of two reasons: First, it is biblical (Jeremiah 29:7, "But seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf, for in its welfare you will find your welfare." ). Secondly, it casts the right image of obedience to rulers and preserves life (cf. 1 Tim. 2:1-2; Titus 3:1; Heb. 13:17; 1 Pet. 2:13-14, since God instituted authority on earth to regulate justice, those who violate justice will face proper judgment).

Also, he wanted to teach his readers this right image of obedience stems from loving your neighbor as yourself, known as the "one-another principle." Paul is echoing his Lord and Savior by quoting the second greatest commandment while connecting the principle to biblical citizenship. Therefore, Romans 13 is not necessarily about who you should or should not obey, but rather a commandment to be obedient to all governing authorities regardless of their policies, because it casts the right image of obedience fulfilled in the one-another principle. Jesus displayed this attitude during his crucifixion.

In Rome, some obeyed out of fear, other rebelled, but the majority submitted to the authority. It was interesting to find out that there was three main perspectives on authority among Christians and non-Christians (i.e. the Roman government):

1. The pro-Roman State attitude was in favor of the authorities, where one was Roman, non-Christian Jewish, or Christian. These groups obeyed the laws and had no problem with the authorities ruling over them.

2. The anti-Roman State attitude was not in favor of the authorities among some non-Christian Jews, and Christians. These groups disobeyed the laws and rebelled frequently because they had religious and sociological problems with the authorities ruling over them. This existed because of historical prejudice.

3. The neutral-Roman State attitude was both positive and negative, where one was primarily Jewish or Gentile Christians. These groups obeyed the laws and had no problem with the authorities ruling over them even if the law caused them to lay down their life for their religion (i.e. would rather die for righteousness than live for unrighteousness. This is a major theme that is symbolic in the book of Revelation).

Although Scripture presents a pro-Roman State attitude in many conditional instructions to the early church (i.e. obey rulers, pray for kings, submit to authorities, etc.), the overarching NT perspective is grounded in submission and non-retaliation of the neutral-Roman State attitude. This attitude focuses on the glory of God in all things, whether good or bad. In Luke & Acts, there is a positive and negative attitude of the governing authorities. In Luke 2:1-5, Jesus' parents obey the authorities by obeying the census. Luke 20:25 says, "He said to them, 'Then render to Caesar the things that are Caesar's, and to God the things that are God's.'" Jesus correctly responds to give to the government what is required, but more important give to God what is required. Paul used his Roman citizenship to protect him on his missionary trips (Acts 16:37-39; 18:12-17; 22:24-29). However, the early church said it is more important to obey God, the ultimate authority in Acts 5:29, "But Peter and the apostles answered, 'We must obey God rather than men.'" The balance presents the political realm as a legitimate worldview where one must pay taxes and acknowledge government rule; nevertheless, the priority of God is self evident and disarms all pretensions to divine rights of secular structures and authorities.

Mark 12:17 (same as Luke 20:25) was written to a Roman audience which provided a non-revolutionary or rebellious perspective towards authorities. This was the ideal option to obeying authority in the first century. Therefore, Paul suggests the main way we obey authority is by obeying God and giving our due diligence to the requirements of the law of the land. In this, we glorify God. Yet at the same time, the way we should give our due diligence to pay taxes and revenue, and give respect and honor to whoever it is owed, is through the one-another principle because love does nothing wrong but rather fulfills the law of the Lord. For this reason, Paul wanted his followers not to just be mere obedient citizens, but to be obedient Christians who lived for the Lord and trusted in him for everything so they would cast the right image of obedience that was taught by Jesus Christ. Therefore, our times call for the same type of obedience; conformity to the authorities' laws, but allegiance to God in all things. Amen!

Aristotle vs. Apostle Paul - The Literary Structure of Romans

As I have been studying the book of Romans, it is easy to notice Paul's style resembles the normality and functionality of a Greco-Roman letter in the first century. Even though his Christian letter is unique and delivers its own particular theological-practical structure compared to all other Greco-Roman literature (as NT scholar Douglas Moo suggest, NICNT Commentary: The Epistle to the Romans), the book of Romans follows a very similar and distinct structure that is familiar to what is known as "logos protreptikos," which means "a persuasive discourse." Christopher Bryan convincingly writes on Romans and points out in the book, Theological Interpretation of the New Testament, that Paul used a "protreptic" style when writing his letter to Rome: 

"In the philosophical tradition, such discourse was associated with the choice of a particular school, or with the choice of philosophy itself." He explains how there are three elements to writing in protreptic in which Paul uses: (1) [apelegmos] dissuasion or refutation, (2) [endeiktikos] demonstration, (3) [parainesis] personal appeal and exhortation (p.84).

The tradition of protreptic was used by philosophers to strengthen their arguments and convert outside followers. It is pure speculation, but it could be possible this was one of the argumentative methods Paul faced or embraced when he visited Athens preached the gospel in the Areopagus (cf. Acts 17:16-34).

Aristotle vs. Apostle Paul
Bryan briefly mentions how Aristotle's Protrepticus and other ancient philosophical literature was written in this tradition, so I studied this subject and found some interesting connections. Aristotle's Protrepticus was a very lengthy discourse about trying to find any plausible means for true happiness. Aristotle uses his greatest pupil, Eudemus of Rhodes, as an example and fellow philosopher seeking wisdom. However, the main protreptic argument revolves around intellectual wisdom as the chief virtue and only basis of reality for happiness. He boldly writes with dissuasion or refutation for philosophy [apelegmos], using many different metaphors of demonstration [endeiktikos], and presents a personal appeal and exhortation to conclude without philosophy, life and happiness are vanity [parainesis].

Paul uses a similar type of method. He argues from Scripture for faith in Christ [apelegmos] (1:1-4:25), demonstrates the out-workings of new life in Christ  [endeiktikos] (5:1-11:36), and ends by encouraging his hears to live righteously in Christ  [parainesis] (12:1-16:27).

In Romans 1:1-4:25, Paul uses dissuasion or refutation [apelegmos] through the use of Scripture. He uses the Scriptures to convince his hears of a correct perspective of the non-religious man (Gentile) and religious man (Jew) as equally guilty sinners facing judgment, and apart from the mercy and grace of God in Christ, no man could be justified. Therefore, he ends his scriptural argument by explaining how Abraham and David had faith in God, and righteousness was accounted to them; and whosoever has faith in Jesus Christ will have God's righteousness accounted to him through the work of the cross.

In Romans 5:1-11:36, Paul uses many examples to demonstrate [endeiktikos] how faith in Jesus Christ brings about justification, sanctification, and promised redemption. He especially demonstrates from Scripture how the Messiah initially came to save Israel, but Israel rejected the Messiah, and God fulfilled his promise to save the Gentiles as well. His use of metaphors and examples defend his message and provide a egalitarian gospel for all people groups to believe and partake in the out-workings of new life in Christ.

In Romans 12:1-16:27, Paul uses his last words with exhortatory measures. He encourages his hears with a personal touch and authoritative voice to live transformed and renewed in conformity to the image of Christ and not the image of the world. He encourages his hears to live pure, moral, and righteously with neighbors,  governing authorities, and fellow believers. As Aristotle sought to protreptically explain the only real basis for true happiness and meaning was found in philosophy (i.e. through knowing how things work in the world), the Apostle Paul sought to protreptically explain the only real basis for true happiness and meaning was found in Jesus Christ (i.e. through knowing the work of Christ). Paul confirms this in 1 Corinthians 1:21, "For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe." And continues to explain where true wisdom is found in 1 Corinthians 1:30-31, "And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, so that, as it is written, 'Let the one who boasts, boast in the Lord.'"

This was a theological interpretation of the literary structure of Romans. I believe it is very plausible and most likely reasonable to believe Paul used a type of protreptic style to convince his readers that his gospel was the truth, but not entirely based his literary structure off of one literary device during the first century. Maybe this is why his doxological praise at the end of his letter is packed with theological realities of assurance in Romans 16:25-27, "Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith—to the only wise God be glory forevermore through Jesus Christ! Amen."

Romans 5 - Our Justification, Explained

My second time teaching at "The Group" was very fruitful. I got to teach on Romans 5, which is one of the greatest chapters in the entire Bible. I believe there is no greater exposition on the doctrine of justification than in Romans 5. Paul explains how the gospel justifies sinners from a personal and scriptural polemic. He defends his gospel by flowing over the application of his previous arguments from the OT examples of Abraham and David who believed in God by faith and were justified. Those who believe in Jesus Christ receive the same means of justification, but based on the work of Christ on the cross. Paul a how God personally assures us of our justification in 5:1-11, and then scripturally assures us of our justification in 5:12-21. Here are some of my notes from my sermon. May they encourage you as they encouraged me to marvel at the work of Jesus and share his message with others!

Introduction.
What is justification? Maybe you have heard these sayings to help make sense of the doctrine of justification:

1. “Just-as-if-you-have-never-sinned”

2. “Just-as-you-have-always-obeyed”

3. “Just-as-the-Father-sees-his-Son”

Moody Handbook of Theology defines justification:
“Justification comes from a Greek concept meaning ‘to declare righteous.” It is a legal act wherein God pronounces that the believing sinner has been credited with all the virtues of Jesus Christ. Whereas forgiveness is the negative aspect of salvation, meaning the subtraction of human sin, justification is the positive aspect, meaning the addition of divine righteousness [to their spiritual life] (p. 715).

In Romans 5:1-21, Paul explains how all Christians have a secure and final hope in the justification of God in Christ.

Considerate questions relatable to the context of chapter 5:
Have you ever experience a moment in your life where you had no assurance if something was legitimate? (business transaction; relationship status; promises)

Have you ever experienced a moment in your life where you had no confidence in someone?
(a co-worker; family member; neighbor) 

These two questions suggest the lack of security and finality with things and people in the world. It is true that hope in the world will never give us total assurance. We may not have total control over different circumstances in our lives, but we do know the one who is in control of our spiritual lives. Paul explains the security of our justification was established by the work on the cross, and the finality of our justification was solidified through the person of Jesus Christ.

“Perhaps no portion of Romans states more clearly the legal nature of our acceptance in Christ outside of chapter 5.”

Warren Wiersbe correctly explains Romans 5 describes the blessings of our justification (5:1-11) and the basis for our justification (Rom. 5:12-21). If there is no basis for our justification (Jesus), then there are surely no blessings (eternal life).

Theology in the text – Justification is a God-centered work (which is all for him, by him, and through him):
1. We were justified for his glory [“hope of the glory of God”] (5:2)

2. We were justified by his grace [“have the grace of God”] (5:15)

3. We were justified through his gospel [“leading to eternal life though Jesus Christ”] (5:21)

Theology in the text - Justification is a Trinitarian-centered work:
Rom. 5:1a - "We have peace with God [the Father]" because the Father sent his son.
Rom. 5:1b - "Through our Lord Jesus Christ [the Son]" because the Son died for us.
Rom. 5:5b - "Through the Holy Spirit [the Spirit]" because the Spirit seals our faith.

The Message.
The scope of our message will revolve around two main points:
I. The security of our justification in Christ (5:1-11)
II. The finality of our justification to Christ (5:12-21)

I. The security of our justification in Christ (5:1-11).
Chapter 5 begins a lengthy discourse on Christian hope that comes to a close at the end of Romans 8. Paul describes how in the mist of suffering, Christians have a “greater hope” because of what Christ did on the cross (5:21), and the fulfillment of God’s promises whereas saints will be glorified (8:30), and never be separated from God because of his everlasting love (8:39).

Therefore, Paul beings chapter 5 with sequential "we" statements that reveal the benefits believers receive based on the justification of God in Christ.

Romans 5:1-11, notice the text and how Paul includes his audience:
"We have" been justified; "We were" sinners & enemies; "We shall be" delivered and saved. Yet, the basis is grounded ONLY by the righteous work of Jesus Christ.

Being justified means:
5:1a - We have peace from God in Christ
5:2a - We have access to God in Christ
5:3a - We have confidence and joy in God in Christ
5:3b - We have assurance of our salvation by knowing the love of God in Christ

Being justified implies:
5:6a - We were without [our own moral] strength to please God
5:6b - We were still sinners towards God
5:8b - We were enemies against God

Being justified declares:
5:9b - We shall be saved from wrath [judgment]
5:10b - We shall be saved by His life [redemption]
5:11b - We shall be reconciled to God forever [eternal life]

All of these verses indicate Christians have eternal security based on seven blessings of our justification that the righteousness of God provides through Jesus Christ!

Look at all the blessings we receive as unworthy sinners:
“We have peace with God; We have access to God; We have a glorious hope; We have perseverance; We have God’s love within us; We are saved from wrath; We are reconciled to God eternally.”

Because of these biblical realities, our lives should rejoice at all times for the incredible love God has shown to us through the work of Jesus Christ. Those who believe in Christ were “saved to live, now live to serve.”

Take away thoughts:
When facing uncertainty, rest in the work of Christ (which is certain!)
When facing trials, trust your faith in Christ (which will get you through trials!)
When facing insecurity, focus on your glorious hope in Christ (which is secure!)

II. The Finality of our Justification to Christ (5:12-21)
Chapter 5 ends with an analogy to show how much greater Jesus is than Adam. Paul uses OT typology to showcase a drastic theological contrast between the first man (Adam), and the second man (Jesus). His argument brings finality to our justification to Christ.

Romans 5:12-17 explain how all people are guilty of their sins because of the sin that was brought into the world through the transgression of Adam in the Garden of Eden (cf. Gen. 3:17-19). Everyone is guilty of sin before the law was given to Moses because sin was present at the beginning of redemptive history (i.e. Cain & Abel; Noah & the flood; Abraham & Lot; Joseph).

Therefore, as sin has abundantly spread to all men, the grace of God has more abundantly been shared to all men, specifically through Jesus Christ, who is the grace that has come into the world.

Jesus the “Free Gift” – The Righteousness of God (which conquers sin and leads to eternal life)

Romans 5:15, “But the free gift is not like the trespass. For if many died through one man's trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many.”	-The free gift has the opposite effects of the trespass Adam’s sin. -The free gift has more abundance than the trespass Adam’s sin.
Romans 5:16, “And the free gift is not like the result of that one man's sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification.”	-The free gift has the opposite results of Adam’s sin. -The free gift has brought justification, not condemnation.
Romans 5:17, “For if, because of one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.”	-The free gift of righteousness is the life of Jesus Christ. -The free gift leads to eternal life (cf. Rom. 6:23, “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.)

Romans 5:18-21, Paul concludes his argument through a biblical contrast of the historical Adam and historical Jesus. His argument resides in the superiority of the work of Christ compared to Adam and his disobedience. 

Paul’s Old Adam vs. New Adam Typology (Adam vs. Christ)

Adam committed sin	Christ did not commit sin
Adam disobeyed God	Christ obeyed God [the Father]
Adam’s act led to condemnation	Christ’s act led to justification
Adam’s disobedience made men sinners	Christ’s obedience made men righteous

As the first Adam brought sin into the world which made men sinners, the second Adam brought righteousness into the world which made men righteous. Paul explains the reversal of the effects of Adam’s disobedience is far greater in Jesus Christ than all who are in Adam.

Throughout Romans 5, Paul establishes the security of our justification in Christ and concludes with the finality of our justification to Christ. He ends this chapter using military language of Christ ruling and reigning over sin and death (5:20). It is only through the redemptive work of Christ can you receive eternal life!

Romans 5:21 - Eternal Life In the NT

John is the most unique because eternal life is mentioned the most in his gospel (ESV 17 times). Matthew, Mark, Luke all mention the term in three ways: 1) It is asked by the rich young ruler, “What must I do to inherit eternal life?” (Matt. 19:16 [first occurrence] ; Mark 10:17; Luke 10:25; 18:18). 2) It is given to those who make their faith in Jesus more superior than all other human relationships (Matt. 19:29; Mark 10:30). 3. It is mentioned as a destination place for righteous compared to the destination place of the unrighteous in eternal punishment (Matt. 25:46)

John 3:14-16, “And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. John 3:36, “Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.” John 5:24, “Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.” John 6:40, “For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.” John 6:47, “Truly, truly, I say to you, whoever believes has eternal life.” John 17:3, “And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent.

Romans Paul expresses the term in direct relationship to Christ and his righteousness four times. As the righteousness of God, Jesus provides eternal life as the free gift of grace to all men who believe in him and his work on the cross. Pauline Letters Paul expresses this term elsewhere in his writings, which are linked to faith, repentance, and obedience to the gospel (Gal. 6:8; 1 Tim. 1:16, 6:12; Titus 1:2, 3:7).

Romans 2:6-8, “He will render to each one according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury.” Romans 5:21, “so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.” Romans 6:22-23, “But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.”

Conclusion: 
Paul taught us our salvation is secure and final. There is no other work that could bring eternal security outside of what Jesus did on the cross. Also, there is no other person who could live perfectly to bring finality to the reign of sin in the world outside of Jesus.

Without a shadow of a doubt, the work of Christ will forgive the unrighteous because the person of Christ was righteous.

Wrapping Up.
1. We are justified
We are justified because of what Jesus did for us on the cross.

2. We are loved
We are loved because of what Jesus demonstrated for us by going to the cross.

3. We are saved
We are saved because of what Jesus defeated for us through the cross.

Romans 2 - Religion Doesn't Save

My first opportunity to teach through the book of Romans happened last Thursday night as I taught through the entire second chapter. It was a challenge to condense things so I could make it through the entire text with the allotted time that I was given. I was able to manage it. After the message was done, many of the guys encouraged and thanked me for teaching because it revealed to them it is "not how much I do, but it is how much I give" to Christ. Indeed, in my own life I must avoid trying to live off my own righteousness [i.e. my "doing"] and focus on giving everything over to the Lord and relying on his righteousness. It was very inspiring and a great takeaway truth from the lesson for me. Here are some notes from my message. Enjoy!

Religion Doesn’t Save: Paul’s Condemnation of the Religious World

There is not a more dangerous place to be in your life than to think you are religious enough to be saved.

“I believe that human morality, rather than flagrant sin, is the greatest obstacle to the gospel today. If you ask the average law-abiding person why he expects to go to heaven, the answer will be some form of “because I’ve been good.” [Parables such as] the rich young ruler (see Matthew 19:16-20), the prodigal son’s older brother (see Luke 15:28-30), and the Pharisee praying in the temple (see Luke 18:9-12) all had this in common: They were confident of their own goodness [religion]. Their attitude is replicated throughout our society. And the more religious a person is, the more difficult it is for that person to realize his or her need for the righteousness of Jesus Christ.” (Jerry Bridges, The Gospel for Real Life by Jerry Bridges, 2002, p. 121.)

“A religion that gives nothing, costs nothing, and suffers nothing, is worth nothing.” (Martin Luther)

“You can have tons of religion without an ounce of salvation.” (unknown)

Outside of Romans 2, Paul affirms religion doesn’t save in Colossians 2:6-23:

“[6] Therefore, as you received Christ Jesus the Lord, so walk in him, [7] rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving. [8] See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ. [9] For in him the whole fullness of deity dwells bodily, [10] and you have been filled in him, who is the head of all rule and authority. [11] In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, [12] having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. [13] And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, [14] by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. [15] He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him. Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. [17] These are a shadow of the things to come, but the substance belongs to Christ. [18] Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, [19] and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God. If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations—[21] “Do not handle, Do not taste, Do not touch” [22] (referring to things that all perish as they are used)—according to human precepts and teachings? [23] These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.”

Paul says no philosophy, no tradition, no knowledge, no mysticism, no circumcision, no laws, no rituals, no works; no religion can save you from your sins except the sin-forgiving, life-resurrecting, death-triumphing substitutionary death of Jesus Christ!

Introduction to Romans:

When we read the book of Romans, we need to understand the context in which it was written. What is the essential context of the book of Romans? It is Paul’s Gospel, undiminished.

The book of Romans is Paul’s most comprehensive and exhaustive writing among his thirteen letters, which contains 7,114 words, all emphasizing biblical nature of Gospel.

The genre of the book is letter, so it is written “to address specific situations in the Christian communities that it is received. The Writers were most concerned with applying theology in practical ways to real-life situations.” The book of Romans is a unique letter that was carefully written and delivered with precise details to showcase the biblical Gospel because it was not being taught or understood correctly. Thus, when reading Romans, we must recapture the NT context of the letter genre to educate and correct us in biblical truth. Doing this makes us see the book of Romans as it was intended: an authoritative substitute for Paul’s personal presence in Rome, carefully written and delivered to address the Christian communities about “the righteousness that comes from God, the glorious truth that God justifies the guilty by grace alone through faith in Christ alone.”

Therefore, his condemnation of the religious world (the Jews) is much more serious because they believed contrary to the Gospel. The believed their religion saved, but Romans 2:1-29, 3:1-8 indicate they are far from being religiously good.

Romans 2:1-29 - The Big Picture

The book of Romans begins with the first three chapters revealing how we desperately need the righteousness of God in Christ because of depravity.

The thesis of the book of Romans is Romans 1:16-17, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.”

Notice how Paul does not say “the righteousness of religion” or the “righteous shall live by religion.”

Paul made sure that the explicit gospel was emphasized from the beginning of his letter to make sure his audience would understand the seriousness of their depravity and need for saving grace through the Lord Jesus Christ.

Anthropology & Harmatology – The Doctrine of Man and Sin

Romans 1:18-32	Paul explains the Gentile world (secular) is guilty of all unrighteousness.
Romans 2:1-29, 3:1-8	Paul explains the Jewish world (religious) is guilty of the same unrighteousness.
Romans 3:9-31	Paul further explains how all of mankind is therefore guilty of all unrighteousness and need the justification of God’s righteousness through his Son, Jesus Christ.

Paul breaks down chapter two by giving us five biblical definitions of several terms to prove religion doesn’t save, but the entire religious world is guilty of the same unrighteousness the secular world practices.

Romans 2:1-5	Definition of God’s Judgment
Romans 2:6-11	Definition of Practices
Romans 2:12-16	Definition of Law Breaking
Romans 2:17-24	Definition of Hypocrisy
Romans 2:25-29	Definition of Circumcision

God’s word teaches us several theological principles in Romans 2:1-29:

1. God is the great judge (v.2)

2. God shows no partiality (v.11)

3. God will judge all things, including the secrets of men (v.16)

4. God shall not be dishonored or blasphemed (v.23-24)

5. God wants our praises (v.29)

Applying the theological principles:

1. We should not judge others because we actually condemn ourselves who are guilty.

2. We should not show partiality because God does not show partiality to others.

3. We should not commit sin in secret because God knows all things and will reveal it.

4. We should not dishonor or blaspheme God because it displays hypocrisy.

5. We should not seek the praises of men but the praises of God for all things.

Studying and Preaching Through the Book of Romans

I have been blessed to have the opportunity to teach through the book of Romans with the "Galatians 6:1 Ministry" at Harvest. On Thursday nights, a men's accountability group comes together to hear the gospel and grow together through Bible study, group time, and prayer. My brother and I were asked several years ago to guest speak at the ministry, and since then, we have loved going there to share the gospel. This year, they asked me to join the teaching rotation. Praise the Lord!


At this moment, "The Group" (as they call the study) is going through the book of Romans one chapter per week. I get the pleasure of teaching multiple times, so I took it upon myself to do a personal study through Romans. Since the letter is theologically packed with truth and fulfillment based on the words and works of Christ, I decided to get two commentaries to assist me. I was encouraged at CBU by my professors to never buy sets of commentaries, but rather buy a set of different commentary books on whatever I am teaching. This way, you build a healthy library and your money it put into your current studies instead of spread out very abroad (even though there is nothing wrong with buying a commentary set!). I have done this and have found it extremely fruitful, resourceful, and wise.

Here are the two commentaries that I decided to buy to assist my studying and preaching through the book of Romans. Both are exegetical commentaries (which I highly recommend). One is a technical approach to the meaning of the text (Schreiner), and the other is more of a biblical theology (Talbert). I have learned so much, and enjoy reading these commentaries as if I was in seminary taking a course on Romans. Good reads always lead to good application!

"For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope."
(Romans 15:4)