Voddie Baucham – Last sentence in the Book of Romans

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 which was kept secret for long ages 26 but is now disclosed and through the prophetic writings is made known to all nations, according to the command of the eternal God, to bring about the obedience of faith– 27 to the only wise God be glory for evermore through Jesus Christ! Amen.

As we come to the end of this letter, Paul does not disappoint. It has been said that “orthodoxy always leads to orthopraxy”. In other words „right believing” will lead us to our right behaving, eventually. If we don’t believe rightly, we won’t behave rightly. But, it is also true, perhaps even more true that orthodoxy always leads to doxology. Doxology, or praise. When you know God rightly, you cannot help but worship God. And, it is quite ironic that there are those in our day, and those in our culture, who pit our knowledge of God, over and against our worship of God, as though we have to choose one or the other. As if we can only be heady Christians who know a lot about God, or we can be spiritual Christians who experience a lot with God. That is a false dichotomy. Nothing could be further from the truth. You cannot fully worship what you do not know.

You will never worship God rightly, unless you know God rightly. And here’s the beauty of it, because the knowledge of God is inexhaustible, we have an eternity growing in our appreciation for and worship of the almighty God. You cannot exhaust the knowledge of God. You cannot exhaust an understanding of what He’s done , and who He is, and because of that, you cannot and will not stop growing in your doxology, your praise. As Paul has walked through this, his magnum opus, the Book of Romans, and as he has dug more deeply than anywhere else in the New Testament, into this doctrine of our justification, it is only fitting, that as he comes to the end, he leaves us with this parting statement. If I had to give a title to this ending statement, it would be „Praise God for the Gospel!” That’s basically where Paul finishes.

I couldn’t help it, as I read through this passage and worked through this passage, through all of the implications here in this passage, I couldn’t help but just see the stark contrast between what we understand as worship and what Paul does here as worship. Because again, culturally, we’ve come to this place, where we believe that worship is purely experiential. That worship is about our experience with God. It is not about knowing God rightly. It is about encountering God passionately. If you read the lyrics of much of what we call worship music today, what you will find is that it is by and large not about God at all, but about our experience of God. About the way God makes me feel about me.

And so, when we gather, our desire is to bring ourselves to this cathartic experience of overwhelming ecstasy in how much God loves me. And how central I am in the grand scheme of things. We gather to make much of „me”, when what Paul does here, at the end of the Book of Romans is not to pause and talk about his experience, with these great truths. But, basically, to pause and say, „Before I go, let me remind you to praise God for the Gospel.”

In the text above, basically what you can do- there’s a bunch of propositional phrases and subordinate clauses in that sentence, and basically, what you can do is take all those propositions and all those clauses away and here’s what you get: „Now to Him”. Stop there. Cause, who is qualifying the Him? Stope there, and then it picks up in verse 27. You have another phrase there: To the only wise God. Go right after that, because that goes to describing this „Him”. So, if you put a line right after „the only wise God”, and you put a line right after „Him”, then, you’ve just connected those two. Here’s what you find: Now to Him be glory, forever more, through Jesus Christ. Amen. That’s his statement. The rest of this sort of explains the why and how there’s glory to Him, through Jesus Christ forevermore.

So, as we plow through this statement, let’s not actually lose sight of what Paul is doing here: Praising God for the Gospel. First of all, because the Gospel magnifies God. „Now to Him,” God is being magnified here. „To Him be glory, forever more, through Jesus Christ our Lord.” Why through Jesus Christ? Because the gospel is the good news about what God has done in Jesus Christ. And that magnifies God. The Gospel magnifies God. That is why we worship God, that is why we thank God for the Gospel. That is why understanding the Gospel leads you to the right worship of God.

What is the Gospel?

Notice, first of all what Paul says here about God. He says that God is able, he goes on to say that God is eternal. Then, if you go down and look at verse 26, the last part of that, „according to the command of the eternal God.” So, God’s able, God’s eternal. He also says that God is singular, and that God is wise. So we see here a picture of God as able, as eternal, as singular, and as wise. So, God is magnified here, even in the words that Paul chooses to use to describe God. So, as he comes to this point of praise, as he comes to this point of worship, what he says is: If you’ve been listening and following all the way through the book of Romans, I’ve pointed you to God, by explaining to you the Gospel of Jesus Christ. As I’ve explained to you the Gospel of Jesus Christ, we’ve seen that God is able. We’ve seen that God is eternal, so this is not an afterthought. We’ve seen that God is singular, there is no other God. And we see that God is wise. You couldn’t have figured this out on your own. But, beyond that, the Gospel itself magnifies this powerful, eternal, singular, wise God. If we understand the Gospel rightly.

What the Gospel is not

For the most part, we do not understand the Gospel rightly. We basically make 4 mistakes when we talk about the Gospel. And, this is what you and I encounter, when people say ‘the Gospel’. And why is it important here? Because Paul says „Praise God for the Gospel”. And, f you don’t know what the Gospel is, you are praising God for the law, and you are praising God for yourself. May it never be! Here is what the Gospel is not:

  1. Mistake #1 – We see the Gospel as (just) the plan of salvation – You ask the average Christian in our culture what is the Gospel, and they will not give you an announcement about what God has done, they will give you steps by which you get saved. Here is the danger in that: When you see the Gospel just as the plan of salvation, your understanding of the Gospel is truncated. So you are saved by the Gospel, but you are sanctified and you are kept by something other than the Gospel, if the Gospel is just the plan of salvation. Look at verse 25 again „now to Him who is able to strengthen you, according to my Gospel..” He doesn’t say „save you” according to my Gospel. If you read the Book, you know that God is able to save you according to His Gospel. It is the power of God to save.. (Romans 1:16). But, he says here that God is able to strengthen you, or to establish you. God is able to keep you, to make you firm, by the Gospel. The Gospel is not just how we get in, the Gospel is not just the plan of salvation. That’s a truncated view and it robs God of worship. Because, when we view the Gospel as just the means by which we are saved, and not the means by which we are also sanctified and kept, then we believe God does the initial work, and we do the rest. That’s a problem. (14)
  2. Mistake #2 – We see the Gospel as (just) the great commandment- there are those who boil down the Gospel, basically to the commandment, „Love God, love people.” There are thousands of churches out there whose statement is „We’re so and so church” and we’re about loving God and loving people. And, what it’s supposed to be is this sort of encapsulation of the Gospel. There’s a slight problem. That’s actually not an encapsulation of the Gospel. It’s an encapsulation of the law. That „Love God, love people,” it actually comes from Jesus in Matthew 22:37-39, where they ask: Jesus, what’s the greatest commandment, and they want to see which scholar He’s going to align Himself with. „What’s the greatest commandment?” There, Jesus says, „The greatest commandment is to love the Lord your God with all your heart, with all your soul and with all your mind.” By the way, that’s a summary of the first 4 commandments. So, „Jesus, what’s your greatest commandment?” His response, „I think 1 through 4.” And then He says, „And the second one is like it. Love your neighbor as yourself.” That’s the summary of commandments 5-10. „Jesus, what’s the greatest commandment?” „I’m gonna have to say 1-4, followed closely by 5-10.” ‘Love God, and love your neighbor is not a summary of the Gospel, it’s a summary of the law. It is bondage, but, it is only the Gospel that frees us to love God, and love our neighbor. It’s the Gospel that empowers us to do that. If you replace the Gospel with ‘Love God, love people,’ you have actually replaced the Gospel with the law. There is no salvation in the law. By the works of salvation shall no flesh be justified. That’s not the Gospel.
  3. Mistake #3 – We see the Gospel (just) as the great commission. In other words, when Jesus says to go and make disciples of all nations, baptizing them in the name of the Father, the Son, and the Holy Spirit and teaching them to observe whatsoever I commanded you (Matthew 28:16-20) there are those who say, „That’s the Gospel”. That ‘the whatsoever I commanded you’, that’s the Gospel. That is another instance of replacing Gospel with law, by telling everybody to go out and obey everything that Jesus commanded. The Gospel is not all the moral teachings of Jesus.
  4. Mistake #4 – We see the Gospel (just) as personal testimony- There are many evangelism training methods, that teach you to go out and share the Gospel with people. And, what they mean by that is ‘share your story’ with people. You know how ironic that is? The Gospel is Christ’s story. (18)

Praise God for the Gospel!

by needanewstartcom

The Gospel magnifies God

The Gospel is an announcement, it is news. It is God centered news. It is an announcement of what God has done. It is Christ centered news. It is an announcement of what God has done in Christ. It is cross centered news. It is an announcement of what God has done, in Christ, through the cross, to save sinners. The Gospel is grace centered news. The Gospel is an announcement of what God has done, in the person and work of Jesus Christ, through His cross, through His active and passive obedience, laying down His life, on the behalf of sinners, who are saved by the sheer grace of God, as that death is applied to them. And the Gospel is eschatological news. It is news for the now, and the hereafter. It has implications for every aspect of our lives.

  1. Implications for how we love God, and love people.
  2. Implications for how we carry out the Great Commission.
  3. Implications for how we understand, let alone tell our story
  4. Implications for all those things

The Gospel is an announcement of news. You are not the Gospel. The Gospel is not your story. The Gospel is not something that happens in you. The Gospel is something that has happened outside of you.

The Gospel displays God’s power

Not only does the Gospel magnify God, but the Gospel displays God’s power. Verse 25 „Now to Him who is able”. God is able- you could spend the rest of your life unpacking that one, right there. But, what has Paul been writing about? By the way, there is in this last sentence, a recapitulation of the major points that Paul has been making. It’s glorious when you see it. Paul goes bak here- „Now to Him, who is able to strengthen you..” In Ephesians 3, there is a doxology in the middle of the letter, that sounds just like this. Ephesians 3:20-21 20 Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, 21 to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen. Jude 1:24 24 To him who is able to keep you from stumbling and to present you before his glorious presence without fault and with great joy— 25 to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen. And it goes back to this in Romans 1:4 and who through the Spirit of holiness was appointed the Son of God in power by his resurrection from the dead: Jesus Christ our Lord.  and Romans 1:16 For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile. 

This is not just our justification. You go to Romans 8 and it’s the whole golden thread. This Gospel is not just how God gets us justified, but it’s how He gets us adopted, and sanctified, and glorified. All of it, right there in that chapter. And it is the Gospel, by which that is accomplished. In Romans 1:11 Paul says, „ I long to see you so that I may impart to you some spiritual gift to make you strong.” What is the spiritual gift to strengthen them? The Gospel. The Gospel displays the power of God.

We see the power of God here. The power to save us, the power to strengthen and sanctify us, and the power to secure us. Paul says, „Praise God for the Gospel, because the Gospel doesn’t just magnify God, but it displays His power. God’s power saves. God’s power strengthens. God’s power keeps. Isn’t it interesting that here in this doxology, Paul doesn’t say, „Now, in light of what I have given you, hold on tight and work real hard. By the way, he’s not against holding on tight, and he’s not against working real hard. But, you have to understand that your holding on tight, and your working real hard is not what keeps you. It is a byproduct of the only thing that keeps you, which is the Gospel. (29)

The Gospel unfolds God’s providence

„according to the revelation of the mystery that was kept secret for long ages, but now has been disclosed through the prophetic writings, and has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith. What does he recap here? Salvation history. Paul, the Jew, the Benjamite, was anticipating the fulfillment of of the promises that God made to his forefather Abraham, and is now seeing the conversion of the Gentile world, the very fulfillment of the promises that he’s longing for, and beyond that, he gets to walk the ground and watch it happen first hand. So, when he says, „Praise God for the Gospel, he cannot help but recount salvation history, and what it is that God has done. We see this also throughout the letter, that which is revealed or manifested. That goes back to 1:17 17 For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith, and 3:21 But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. Paul’s pointing back to it, here in his doxology. „Praise God!” But, not just praise God because I feel warm and fuzzy about God right now. Praise God because of the things I told you earlier. Praise God because of what I said in chapters 1,2,3,4,5. Praise God for all of these things I have just unfolded for you. Praise God for that which was present even in the writings of the prophets, but is only now being fully understood. Praise God for His timing in His bringing these things about in His fullness of time. Romans 1:2  the gospel he promised beforehand through his prophets in the Holy Scriptures. Again, Paul is not just praising God because he’s finished writing, he’s praising God and he’s pointing back to what he’s written, much of it in the first chapter. Again, this is a bookend. WE PREACH THE GOSPEL, and THAT’S WHAT MAKES THEM OBEDIENT SONS OF GOD, because it unfolds God’s providence before us. How can you hear the Gospel and not pause in awe of the unfolding providence of God?

Displays of God in Creation, remove the excuse for our failure to worship Him. John Piper-traducere in limba Romana


de la DesiringGod.org predica lui John Piper:

Romani 1:18-21

18Mînia lui Dumnezeu se descopere din cer împotriva oricărei necinstiri a lui Dumnezeu şi împotriva oricărei nelegiuri a oamenilor, cari înăduşe adevărul în nelegiuirea lor.

19Fiindcă ce se poate cunoaşte despre Dumnezeu, le este descoperit în ei, căci le -a fost arătat de Dumnezeu.

20În adevăr, însuşirile nevăzute ale Lui, puterea Lui vecinică şi dumnezeirea Lui, se văd lămurit, dela facerea lumii, cînd te uiţi cu băgare de seamă la ele în lucrurile făcute de El. Aşa că nu se pot desvinovăţi;

21fiindcă, măcar că au cunoscut pe Dumnezeu, nu L-au proslăvit ca Dumnezeu, nici nu I-au mulţămit; ci s’au dedat la gîndiri deşarte, şi inima lor fără pricepere s’a întunecat.

Creaţia este poiema sau lucrarea de artă a lui Dumnezeu

Ce face Dumnezeu pentru a se face cunoscut? A făcut lumea. A creat – ca un olar, sau ca un sculptor sau poet, cu excepţia că el a creat din nimic. În versetul 20, când spune că Dumnezeu „se vede lămurit …. când te uiţi cu băgare de seamă la … lucrurile făcute de El,” cuvintele „lucrurile făcute de El” reprezintă un singur cuvânt grecesc (pe care-l veţi recunoaşte), cuvântul poiema. Este cuvântul din care avem astăzi cuvântul „poem.” Universul şi tot ce cuprinde el este lucrarea de artă a lui Dumnezeu. Care este semnificaţia acestui cuvânt? Seminificaţia este că un poem are o alcătuire clară, o intenţie precisă, o înţelepciune şi o putere. Vântul poate desena o literă pe nisip, dar nu poate crea un poem. Aceasta este semnificaţia. Dumnezeu a acţionat. Dumnezeu a planificat. Dumnezeu a făcut schiţa. El a croit. El a creat şi a făcut. Şi făcând aceasta, Pavel spune în versetul 19, Dumnezeu s-a făcut cunoscut omenirii întregi. Universul este un poem despre Dumnezeu.

Şi lucrul acesta este extrem de relevant pentru zilele noastre. La fel cum am văzut că versetul 18 era relevant din punct de vedere politic, acest text este relevant din punct de vedere ştiinţific. Evoluţia naturală este considerată ca de la sine înţeleasă în cultura noastră – şi anume credinţa că universul şi viaţa umană în particular, au evoluat prin simplele forţe ale materiei, timpului şi şansei. Având îndeajuns timp şi ceva materie cu care să lucreze, şansa a făcut ceea ce vedem în univers şi în speciile umane astăzi. Dumnezeul creator şi proiectant este eliminat pur şi simplu şi considerat a fi o ipoteză inutilă.

Dar din ce în ce mai mult în zilele noastre această presupunere a evoluţiei naturale este arătată ca fiind o prejudecată filozofică mai degrabă decât o concluzie ştiinţifică bazată pe dovezi. Philip Johnson este un conducător al acestei mişcări cu cele două cărţi ale sale, Darwin on Trial şi Defeating Darwinism by Opening Minds. În 1996, Michael Behe, un biochimist care priveşte la minunile microcosmosului creaţiei, mai degrabă decât ale macrocosmosului, a scris Cutia neagră a lui Darwin, şi a argumentat că o singură celulă micuţă este „ireductibil de complexă,” şi de aceea este rezultatul unui proiect inteligent, şi nu rezultatul şansei. „Complexitatea ireductibilă” înseamnă că celula aceasta este extrem de complexă şi are un mare număr de părţi care lucrează împreună într-un mod în care absenţa unei părţi opreşte întreaga funcţionare – ceea ce înseamnă că sistemul funcţional al celulei nu a putut fi construit prin paşi mici evolutivi prin care părţile s-au acumulat treptat.

De exemplu, Behe priveşte la flagelul bacterian

Flagelul este un motor rotativ ca un bici care dă posibilitatea bacteriei să navigheze în mediul ei. Flagelul include un motor rotativ acţionat de acid, un stator, inele în formă de O, bucşe şi un ax motor. Maşinăria complicată a acestui motor molecular necesită cincizeci de proteine. Totuşi absenţa oricăreia din aceste proteine rezultă într-o pierdere completă a funcţionalităţii motorului. Complexitatea ireductibilă a unui astfel de sistem biochimic nu poate fi explicată prin mecanismul darwinist, nici printr-un alt mecanism de evoluţie naturală (William Dembski, „Science and Design,” First Things, Oct 1998, nr. 86, p. 25.)

Suprimarea ştiinţifică a adevărului

Cel mai recent William Dembski a scris The Design Inference (Cambrige University Press). El subliniază că mulţi oameni de ştiinţă cunoscuţi trebuie să sueprime în mod constant suspiciunea că există un design (poiema) în univers. De exemplu, el îl citează pe Richard Dawkins, un „arhi-darwinist” care spune, „Biologia este studiul lucrurilor complicate care dau aparenţa că au fost proiectate cu un scop.” Şi apoi îl citează pe Francis Crick, co-descoperitorul ADN-ului, care spune, „Biologii trebuie să ţină minte tot timpul că ceea ce văd nu a fost proiectat, ci mai degrabă a evoluat” (ibid. p. 21).

Cu alte cuvinte, ca să folosim cuvintele apostolului Pavel, adevărul clar al lucrării lui Dumnezeu – al „lucrurilor proiectate” de Dumnezeu – trebuiesc suprimate în mod  constant, ca nu cumva oamenii de ştiinţă să fie aduşi faţă în faţă cu Creatorul lor şi să fie nevoiţi să-i dea slavă ca Dumnezeu şi să-i mulţumească ca şi creaturi dependente.

Argumentul lui Pavel pus în paractică în lucrarea din mediul urban

Deci îngăduiţi-mi acum, rezumând, să urmez argumentul lui Pavel de data aceasta de jos în sus. El răspunde obiecţiei dacă cumva oamenii – fie ei cercetători ştiinţifici din laboratoare sau membri ai grupurilor tribale unde Evanghelia nu a fost vestită – dacă cumva au o scuză în a protesta împotriva mâniei lui Dumnezeu îndreptate asupra lor.

Dar pe măsură ce sumarizez argumentul lui Pavel, vreau să-i dau o aplicaţie neobişnuită: nu pentru oamenii de ştiinţă darwinişti, şi nici pentru grupurile tribale îndepărtate, ci pentru Kenny Stokes şi lucrarea noastră în contextul urban din Minneapolis. Lucrul acesta nu este dificil de făcut, pentru că fiecare din cei patru paşi ai lui Pavel au o legătură directă chiar aici în lucrarea pe care Kenny o începe printre noi.

1. Puterea şi dumnezeirea Creatorului sunt clare

Pasul unu: Dumnezeu este Creatorul şi a făcut astfel încât adevărul despre puterea Sa veşnică şi dumnezeirea Sa să fie evident pentru toţi (versetele 19b, 20, poiema). Aceasta înseamnă Kenny, că tu şi orice om pe care-l vei întâlni în acest oraş sunteţi creaţia lui Dumnezeu şi proiectaţi de Dumnezeu cu un scop, şi anume, să-L arătaţi pe Dumnezeu. Tu eşti poemul lui Dumnezeu şi la fel sunt şi ei. Dumnezeu a lucrat în Phillips şi Elliot Park şi la Powderhorn şi la Northside ca şi Creator al tuturor lucrurilor şi ca şi comunicator al Său. El a mers înaintea ta. Tu vei culege unde alţii au semănat – mai ales Dumnezeu, Creatorul.

2. Toţi oamenii Îl cunosc pe Dumnezeu

Pasul doi: Toţi bărbaţii şi femeile şi tinerii din centrul oraşului Minneapolis Îl cunosc pe Dumnezeu. Versetul 21a: „au cunoscut pe Dumnezeu.” Există o bază comună profundă între tine şi oricine altă persoană pe care o vei întâlni în acest oraş. Da, adevărul este suprimat, dar este acolo, îngropat şi distorsionat. Dumnezeu nu S-a lăsat fără o mărturie despre Sine – pentru orice cuget şi inimă. Nu vei vorbi copacilor. Vei vorbi unor oameni care se uită la copaci şi văd slava lui Dumnezeu. Ei Îl cunosc pe Dumnezeu – puterea Sa veşnică şi dumnezeirea Sa.

3. Dar ei suprimă această cunoaştere

Pasul trei: Totuşi, ei suprimă această cunoaştere şi nu-L slăvesc pe Dumnezeu şi nici nu-i mulţumesc lui Dumnezeu (versetul 21b). Aceasta înseamnă cel puţin că, din moment ce tu iubeşti slava lui Dumnezeu şi doreşti ca El să primească închinarea care I se cuvine, vei lucra cu toată tăria ta, în puterea Duhului lui Dumnezeu, pentru a le deschide inimile faţă de adevăr şi pentru a răspândi o pasiune pentru supremaţia lui Dumnezeu în toate lucrurile pentru bucuria tuturor neamurilor.

4. Deci, nimeni nu are nici o scuză înaintea lui Dumnezeu

Pasul patru: Orice persoană în oraşul Minneapolis şi St. Paul, şi într-adevăr orice persoană de pe această planetă, „nu se poate dezvinovăţi” aşa cum sunt sub mânia lui Dumnezeu. Nimeni nu poate demara un protest îndreptăţit împotriva dreptăţii lui Dumnezeu în această problemă. Aceasta înseamnă, Kenny, că marea tragedie urbană nu sunt drogurile sau sexul ilicit sau crima sau furtul sau sărăcia sau oamenii străzii sau abuzul. Marea tragedie urbană este aceea că oamenii pier sub mânia lui Dumnezeu fără drept de apel şi fără speranţă. Şi nu au nici o scuză.

Calea de scăpare

Şi tu şi eu, şi fiecare creştin din această încăpere avem remediul şi calea de scăpare –  şi anume, Evanghelia care „este puterea lui Dumnezeu pentru mântuirea [de sub mânia lui Dumnezeu!] fiecăruia care crede, mai întâi a Iudeului, apoi a Grecului [şi a celor bogaţi, şi săraci, şi educaţi, şi needucaţi, şi roşii şi galbeni şi albi şi negri], deoarece în ea este descoperită o neprihănire [nu o mânie a Sa], pe care o dă Dumnezeu, prin credinţă şi care duce la credinţă.” Darul fără plată al neprihănirii este scăparea de sub mânia lui Dumnezeu pentru cei din acest oraş. Tu ai în inima ta şi în gura ta cea mai puternică strategie urbană: Evanghelia lui Isus Hristos. Noi toţi o avem.

O Doamne, vino, şi dă-i lui Kenny o ungere din partea Ta de a ne mobiliza pe toţi pentru această lucrare măreaţă de mântuire.


De John Piper. © Desiring God. Pagina web: www.desiringGod.org.

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