Romans 1:16
Verse
Context
Unashamed of the Gospel
15That is why I am so eager to preach the gospel also to you who are in Rome.16I am not ashamed of the gospel, because it is the power of God for salvation to everyone who believes, first to the Jew, then to the Greek. 17For the gospel reveals the righteousness of God that comes by faith from start to finish, just as it is written: “The righteous will live by faith.”
Sermons
Leonard Ravenhill
Derek Prince
Art Katz
Tim Keller
Chuck Smith
Michael YoussefSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
I am not ashamed of the Gospel of Christ - This text is best illustrated by Isa 28:16; Isa 49:23, quoted by the apostle, Rom 10:11 : For the Scripture saith, Whosoever believeth on him, shall not be ashamed; i.e. they shall neither be confounded, nor disappointed of their hope. The Jews, by not believing on Jesus Christ, by not receiving him as the promised Messiah, but trusting in others, have been disappointed, ashamed, and confounded, from that time to the present day. Their expectation is cut off; and, while rejecting Christ, and expecting another Messiah, they have continued under the displeasure of God, and are ashamed of their confidence. On the other hand, those who have believed on Christ have, in and through him, all the blessings of which the prophets spoke; every promise of God being yea and amen through him. Paul, as a Jew, believed on Christ Jesus; and in believing he had life through his name; through him he enjoyed an abundance of grace; so that, being filled with that happiness which an indwelling Christ produces, he could cheerfully say, I am not ashamed of the Gospel of Christ. And why? Because he felt it to be the power of God to the salvation of his believing soul. This appears to be the true sense of this passage, and this interpretation acquires additional strength from the consideration that St. Paul is here most evidently addressing himself to the Jews. It is the power of God unto salvation - δυναμις γαρ θεου εστιν· The almighty power of God accompanies this preaching to the souls of them that believe; and the consequence is, they are saved; and what but the power of God can save a fallen, sinful soul? To the Jew first - Not only the Jews have the first offer of this Gospel, but they have the greatest need of it; being so deeply fallen, and having sinned against such glorious privileges, they are much more culpable than the Gentiles, who never had the light of a Divine revelation. And also to the Greek - Though the salvation of God has hitherto been apparently confined to the Jewish people, yet it shall be so no longer, for the Gospel of Christ is sent to the Gentiles as well as the Jews; God having put no difference between them; and Jesus Christ having tasted death for Every man.
Jamieson-Fausset-Brown Bible Commentary
For I am not ashamed of the gospel--(The words, "of Christ," which follow here, are not found in the oldest and best manuscripts). This language implies that it required some courage to bring to "the mistress of the world" what "to the Jews was a stumbling-block and to the Greeks foolishness" (Co1 1:23). But its inherent glory, as God's life-giving message to a dying world, so filled his soul, that, like his blessed Master, he "despised the shame." for it is the power of God unto salvation to every one that believeth--Here and in Rom 1:17 the apostle announces the great theme of his ensuing argument; SALVATION, the one overwhelming necessity of perishing men; this revealed IN THE GOSPEL MESSAGE; and that message so owned and honored of God as to carry, in the proclamation of it, GOD'S OWN POWER TO SAVE EVERY SOUL THAT EMBRACES IT, Greek and Barbarian, wise and unwise alike.
John Gill Bible Commentary
For I am not ashamed of the Gospel of Christ,.... The reason why he was so ready and willing to preach it, even where he ran the greatest risk of his character and life, was, because it was "the Gospel of Christ" he preached, and he was not ashamed of it. This supposes that some were, though the apostle was not, ashamed of the Gospel; as all such are who hide and conceal it, who have abilities to preach it, and do not: or who preach, but not the Gospel; or who preach the Gospel only in part, who own that in private, they will not preach in public, and use ambiguous words, of doubtful signification, to cover themselves; who blend the Gospel with their own inventions, seek to please men, and live upon popular applause, regard their own interest, and not Christ's, and cannot bear the reproach of his Gospel. It expresses, that the apostle was not ashamed of it; that is, to preach it, which he did fully and faithfully, plainly and consistently, openly and publicly, and boldly, in the face of all opposition: and it designs more than is expressed, as that he had the utmost value for it, and esteemed it his highest honour that he was employed in preaching it: his reasons for this were, because it was "the Gospel of Christ"; which Christ himself preached, which he had learnt by revelation from him, and of which he was the sum and substance: and because it is the power of God; not essentially, but declaratively; as the power of God is seen in making men ministers of it, in the doctrines held forth in it, in the manner in which it was spread in the world, in the opposition it met with, in the continuance and increase of it notwithstanding the power and cunning of men, and in the shortness of time, in which so much good was done by it in the several parts of the world: it is the power of God organically or instrumentally; as it is a means made use of by God in quickening dead sinners, enlightening blind eyes, unstopping deaf ears, softening hard hearts, and making of enemies friends; to which add, the manner in which all this is done, suddenly, secretly, effectually, and by love, and not force: the extent of this power is, unto salvation; the Gospel is a declaration and revelation of salvation by Christ, and is a means of directing and encouraging souls to lay hold upon it. The persons to whom it is so, are in general, everyone that believeth: this does not suppose that faith gives the Gospel its virtue and efficacy; but is only descriptive of the persons to whom the Gospel, attended with the power and grace of God, is eventually efficacious: and particularly it was so, to the Jew first; who as they had formerly the advantage of the Gentiles, much every way, through the peculiar privileges which were conferred on them; so the Gospel was first preached to them by Christ and his disciples; and even when it was ordered to be carried into the Gentile world, it was to begin with them, and became effectual for the salvation of many of them: and also to the Greek; to the Gentile; for after the Jews had rejected it, as many being called by it as Jehovah thought fit, at that time, it was preached to the Gentiles with great success; which was the mystery hid from ages and generations past, but now made manifest.
Matthew Henry Bible Commentary
Paul here enters upon a large discourse of justification, in the latter part of this chapter laying down his thesis, and, in order to the proof of it, describing the deplorable condition of the Gentile world. His transition is very handsome, and like an orator: he was ready to preach the gospel at Rome, though a place where the gospel was run down by those that called themselves the wits; for, saith he, I am not ashamed of it, Rom 1:16. There is a great deal in the gospel which such a man as Paul might be tempted to be ashamed of, especially that he whose gospel it is was a man hanged upon a tree, that the doctrine of it was plain, had little in it to set it off among scholars, the professors of it were mean and despised, and every where spoken against; yet Paul was not ashamed to own it. I reckon him a Christian indeed that is neither ashamed of the gospel nor a shame to it. The reason of this bold profession, taken from the nature and excellency of the gospel, introduces his dissertation. I. The proposition, Rom 1:16, Rom 1:17. The excellency of the gospel lies in this, that it reveals to us, 1. The salvation of believers as the end: It is the power of God unto salvation. Paul is not ashamed of the gospel, how mean and contemptible soever it may appear to a carnal eye; for the power of God works by it the salvation of all that believe; it shows us the way of salvation (Act 16:17), and is the great charter by which salvation is conveyed and made over to us. But, (1.) It is through the power of God; without that power the gospel is but a dead letter; the revelation of the gospel is the revelation of the arm of the Lord (Isa 53:1), as power went along with the word of Christ to heal diseases. (2.) It is to those, and those only, that believe. Believing interests us in the gospel salvation; to others it is hidden. The medicine prepared will not cure the patient if it be not taken. - To the Jew first. The lost sheep of the house of Israel had the first offer made them, both by Christ and his apostles. You first (Act 3:26), but upon their refusal the apostles turned to the Gentiles, Act 13:46. Jews and Gentiles now stand upon the same level, both equally miserable without a Saviour, and both equally welcome to the Saviour, Col 3:11. Such doctrine as this was surprising to the Jews, who had hitherto been the peculiar people, and had looked with scorn upon the Gentile world; but the long-expected Messiah proves a light to enlighten the Gentiles, as well as the glory of his people Israel. 2. The justification of believers as the way (Rom 1:17): For therein, that is, in this gospel, which Paul so much triumphs in, is the righteousness of God revealed. Our misery and ruin being the product and consequent of our iniquity, that which will show us the way of salvation must needs show us the way of justification, and this the gospel does. The gospel makes known a righteousness. While God is a just and holy God, and we are guilty sinners, it is necessary we should have a righteousness wherein to appear before him; and, blessed be God, there is such a righteousness brought in by Messiah the prince (Dan 9:24) and revealed in the gospel; a righteousness, that is, a gracious method of reconciliation and acceptance, notwithstanding the guilt of our sins. This evangelical righteousness, (1.) Is called the righteousness of God; it is of God's appointing, of God's approving and accepting. It is so called to cut off all pretensions to a righteousness resulting from the merit of our own works. It is the righteousness of Christ, who is God, resulting from a satisfaction of infinite value. (2.) It is said to be from faith to faith, from the faithfulness of God revealing to the faith of man receiving (so some); from the faith of dependence upon God, and dealing with him immediately, as Adam before the fall, to the faith of dependence upon a Mediator, and so dealing with God (so others); from the first faith, by which we are put into a justified state, to after faith, by which we live, and are continued in that state: and the faith that justifies us is no less than our taking Christ for our Saviour, and becoming true Christians, according to the tenour of the baptismal covenant; from faith engrafting us into Christ, to faith deriving virtue from him as our root: both implied in the next words, The just shall live by faith. Just by faith, there is faith justifying us; live by faith, there is faith maintaining us; and so there is a righteousness from faith to faith. Faith is all in all, both in the beginning and progress of a Christian life. It is not from faith to works, as if faith put us into a justified state, and then works preserved and maintained us in it, but it is all along from faith to faith, as Co2 3:18, from glory to glory; it is increasing, continuing, persevering faith, faith pressing forward, and getting ground of unbelief. To show that this is no novel upstart doctrine, he quotes for it that famous scripture in the Old Testament, so often mentioned in the New (Hab 2:4): The just shall live by faith. Being justified by faith he shall live by it both the life of grace and of glory. The prophet there had placed himself upon the watch-tower, expecting some extraordinary discoveries (Rom 1:1), and the discovery was of the certainty of the appearance of the promised Messiah in the fulness of time, not withstanding seeming delays. This is there called the vision, by way of eminence, as elsewhere the promise; and while that time is coming, as well as when it has come, the just shall live by faith. Thus is the evangelical righteousness from faith to faith - from Old Testament faith in a Christ to come to New Testament faith in a Christ already come. II. The proof of this proposition, that both Jews and Gentiles stand in need of a righteousness wherein to appear before God, and that neither the one nor the other have nay of their own to plead. Justification must be either by faith or works. It cannot be by works, which he proves at large by describing the works both of Jews and Gentiles; and therefore he concludes it must be by faith, Rom 3:20, Rom 3:28. The apostle, like a skilful surgeon, before he applies the plaster, searches the wound - endeavours first to convince of guilt and wrath, and then to show the way of salvation. This makes the gospel the more welcome. We must first see the righteousness of God condemning, and then the righteousness of God justifying will appear worthy of all acceptation. In general (Rom 1:18), the wrath of God is revealed. The light of nature and the light of the law reveal the wrath of God from sin to sin. It is well for us that the gospel reveals the justifying righteousness of God from faith to faith. The antithesis is observable. Here is, 1. The sinfulness of man described; he reduceth it to two heads, ungodliness and unrighteousness; ungodliness against the laws of the first table, unrighteousness against those of the second. 2. The cause of that sinfulness, and that is, holding the truth in unrighteousness. Some communes notitae, some ideas they had of the being of God, and of the difference of good and evil; but they held them in unrighteousness, that is, they knew and professed them in a consistency with their wicked courses. They held the truth as a captive or prisoner, that it should not influence them, as otherwise it would. An unrighteous wicked heart is the dungeon in which many a good truth is detained and buried. Holding fast the form of sound words in faith and love is the root of all religion (Ti2 1:13), but holding it fast in unrighteousness is the root of all sin. 3. The displeasure of God against it: The wrath of God is revealed from heaven; not only in the written word, which is given by inspiration of God (the Gentiles had not that), but in the providences of God, his judgments executed upon sinners, which do not spring out of the dust, or fall out by chance, nor are they to be ascribed to second causes, but they are a revelation from heaven. Or wrath from heaven is revealed; it is not the wrath of a man like ourselves, but wrath from heaven, therefore the more terrible and the more unavoidable.
Tyndale Open Study Notes
1:16 Paul consistently emphasizes that the Good News is for everyone. He also insists that God first chose the Jews to be his people, made promises to them, and gave them a unique place in the continuing plan of God (3:1-8; 9:1-5). They have a special responsibility to respond to the Good News and will be judged first if they turn away (2:9-10).
Romans 1:16
Unashamed of the Gospel
15That is why I am so eager to preach the gospel also to you who are in Rome.16I am not ashamed of the gospel, because it is the power of God for salvation to everyone who believes, first to the Jew, then to the Greek. 17For the gospel reveals the righteousness of God that comes by faith from start to finish, just as it is written: “The righteous will live by faith.”
- Scripture
- Sermons
- Commentary
(Hebrews) 1-Overview-1
By Leonard Ravenhill50K47:07HebrewsROM 1:16GAL 3:10HEB 1:1HEB 2:3HEB 3:1HEB 10:19HEB 10:38In this sermon, the preacher begins by discussing the book of Revelation and its portrayal of the end times. He expresses sorrow over the degradation and perversion in society, emphasizing the need for a revival. The preacher acknowledges the sacrifices made by martyrs and urges the congregation to follow in their footsteps. The sermon then transitions to a discussion of the epistle to the Hebrews, particularly focusing on the importance of faith as demonstrated by the heroes of faith in Hebrews 11.
God's Dealing With Me - Part 2
By Derek Prince19K36:42BrokennessMAT 5:16MAT 6:33MRK 1:21ACT 2:42ACT 2:46ROM 1:161CO 1:9In this sermon, the pastor shares his personal experiences and the impact of God's work in his life. He mentions a powerful message he preached and the warm spirit in the Sunday morning service. The pastor also talks about a miraculous healing he received, where his shorter leg was lengthened through prayer, resulting in the elimination of back pain. He further shares testimonies of others experiencing leg lengthening and healing during a period of fellowship.
"To the Jew first..."
By Art Katz14K42:50Gospel To The JewsMAT 7:21MRK 16:15ACT 1:8ROM 1:161CO 1:27JAS 2:10In this sermon, the speaker emphasizes the importance of considering the Jewish people as central to the church's mission. He argues that neglecting the Jews not only harms them but also diminishes the power of the gospel worldwide. The speaker believes that the church has avoided prioritizing the Jews, leading to a diminished understanding of the gospel and a loss of its true character and impact. He challenges the notion of pluralism and asserts that there is a single truth in Jesus Christ, highlighting the need to recognize the supernatural events in the Bible and the significance of the birth of Isaac.
A World of Idols
By Tim Keller13K45:58GospelPRO 14:12JHN 14:6ACT 17:16ROM 1:161CO 9:192CO 5:141TI 2:4In this sermon, the speaker emphasizes that religion is often seen as a superficial and temporary experience. However, the speaker argues that true faith in Christianity is meant to permeate every aspect of a person's life, including work, relationships, and cultural engagement. The speaker uses the example of the Athenians, who were caught up in the latest fads and ideas, to highlight the need for a deeper and more substantial faith. The sermon encourages listeners to understand that Christianity is not just about personal transformation, but also about transforming one's relationship with the world.
(K-Char-01) the Knowledge of the Holy
By Art Katz8.0K1:05:03Knowledge of the HolyPSA 51:5ISA 53:5MAT 3:13MAT 7:21ACT 2:38ROM 1:162CO 5:21In this sermon, the speaker emphasizes the importance of understanding the magnitude of sin and the need for contrition and brokenness. He highlights that a shallow concept of sin hinders our understanding of the cross and the sacrifice of Jesus. The speaker criticizes the message of some Christians who focus on personal benefits rather than the true message of the Gospel. He also challenges the church to consider moral questions and the role of God in a world filled with injustice and suffering.
(The Word for Today) Isaiah 11:1 - Part 1
By Chuck Smith7.5K26:00ExpositionalPSA 115:1PSA 115:3ISA 11:1MAT 6:33ROM 1:16In this sermon, Pastor Chuck Smith discusses the importance of seeking a face-to-face encounter with God. He emphasizes the need for believers to have a personal relationship with God and to seek His presence in their lives. Pastor Chuck also highlights the judgment of God and the return of Jesus Christ to the earth. He introduces his new book, "Six Vital Questions of Life," which explores life-changing questions asked by the apostle Paul in the book of Romans. The sermon concludes with information on how to order the book and a preview of the next sermon on the book of Isaiah.
The Power of Weeping
By Michael Youssef5.9K20:48PRO 8:13JER 9:1MAT 22:37ROM 1:161CO 9:162TI 4:2JAS 4:10In this sermon, the speaker expresses deep concern and lament over the current condition of the Church of Jesus Christ. He urges the audience not to dismiss his words as judgmental or negative, but rather to share his concern and join him in sounding the alarm. The speaker criticizes the church for its spiritual apathy, reliance on statistics and entertainment, and focus on profitability rather than biblical truth. He emphasizes the need for repentance and turning to God, and confesses his own journey of realizing the importance of tears and vulnerability in his ministry.
(Mount Vernon) the Parable of the Sower
By Keith Daniel5.5K1:32:35ParablePSA 126:5MAT 13:3JHN 3:3ROM 1:16ROM 10:13HEB 10:38In this sermon, the preacher focuses on the parable of the sower and the wheat and tears. He emphasizes the importance of being vigilant and not allowing the enemy to sow tears among the wheat. The preacher warns the audience about the dangers of being distracted and not fully seeking God with their whole hearts. He urges them to examine their motives for attending conventions and meetings, questioning if they are truly seeking God or just going through the motions. The sermon concludes with a reminder to let both the wheat and tears grow together until the harvest, when the reapers will separate them and gather the wheat into God's kingdom.
Christ Crucified
By C.H. Spurgeon5.5K55:02MAT 10:32LUK 19:5ACT 9:4ROM 1:161CO 1:181CO 2:2EPH 1:13In this sermon, the preacher describes two contrasting scenes. The first scene depicts a martyr being bound to a stake and burned alive. Despite the intense pain and suffering, the martyr remains steadfast in his faith, proclaiming his belief in the resurrection and the glory that awaits him in heaven. The preacher emphasizes the power of the gospel and the strength it gives to believers in times of persecution. In the second scene, a young girl lies on her deathbed, her body ravaged by illness. However, she radiates a peaceful smile, indicating her assurance of eternal life and the presence of an angel. The preacher calls upon the audience to reflect on their motives for attending the sermon and urges them to seek the wisdom and power found in the gospel.
An Unchanging Scandalous Gospel
By Paul Washer4.8K1:06:49GospelMAT 25:34ROM 1:16In this sermon, the speaker emphasizes the importance of consistently teaching and studying the scriptures. He shares his personal experience of teaching his children and encourages listeners to take advantage of every opportunity to grow in knowledge and understanding. The speaker then turns to Romans 116 and discusses the themes of Christ, depravity, and judgment. He highlights the significance of living out one's faith through acts of compassion and service to others. The sermon concludes with a critique of a simplified approach to evangelism and a call to preach the message of salvation freely to all.
Led of the Spirit
By A.W. Tozer4.4K03:41Spirit LedMAT 28:19LUK 24:34JHN 14:16ACT 1:8ROM 1:16EPH 2:102TI 1:7In this sermon, the preacher emphasizes the importance of being a witness for Christ. He highlights the role of the Holy Spirit in empowering believers to share their faith. The preacher discourages the reliance on books or methods on how to win souls, emphasizing the need for a genuine conversion and the guidance of the Holy Spirit. He also emphasizes the need for Christians to live a righteous life that exemplifies the message they proclaim. The sermon concludes with the reminder that being a witness for Christ is not just an obligation, but also a privilege.
Art's Testimony - Part 4
By Art Katz4.2K08:43JHN 8:1JHN 14:6ACT 9:1ROM 1:16PHP 3:7
This sermon recounts a personal journey of encountering the New Testament, initially rejected but later embraced, leading to a profound revelation of divine wisdom and the recognition of Jesus as God. The speaker grapples with the cost of accepting this truth, facing rejection and loss, yet ultimately finding salvation and a transformative faith in Jesus after a persistent pursuit by God.
Cheap Grace
By Paul Washer4.2K1:43:32Cheap GraceROM 1:161TH 1:2In this sermon, the preacher reflects on the rowdiness and objections faced by Jesus in John 7. He emphasizes the importance of praying before preaching and expecting God to move. The preacher also highlights the privilege of preaching in the street and encourages young people to serve the Lord wholeheartedly. He emphasizes that the power to change lives and bring revival lies in the preaching of the gospel of Jesus Christ.
Unashamed of the Gospel Amidst Our Culture
By Paul Washer4.1K50:31GospelJHN 3:16ROM 1:16EPH 2:8REV 3:20In this sermon, the preacher shares a personal experience of encountering a sad man in a small Alaskan town. The preacher decides to stay and minister to the man, proclaiming the Gospel and seeking God's salvation for him. They spend hours studying Scripture and praying, emphasizing the need for supernatural work of God in understanding and accepting the Gospel. The preacher also highlights the importance of studying and preaching the Word of God, rather than relying on human wisdom or trendy programs.
The Life of David Brainerd - Part. 3
By Jonathan Edwards4.1K1:10:06Audio BooksMAT 6:33ACT 2:1ACT 26:18ROM 1:16HEB 2:3The sermon transcript describes the preacher's physical weakness and pain, comparing it to a man losing all his possessions in a small boat drifting down a swift river. Despite his struggles, the preacher diverts himself with trivial matters to avoid sinking into despair. The preacher then proceeds to teach the congregation about the sacrifices and miracles of God, as well as the birth, life, death, and resurrection of Christ. He expounds on the Gospel of St. Matthew to provide a more detailed understanding of the teachings. The transcript also mentions the preacher's journey through difficult and dangerous terrain, where he experiences spiritual enjoyment and meditates on divine subjects. He encounters a Roman Catholic individual who shows concern for their soul. The sermon concludes with the preacher continuing his journey towards Newark, New Jersey.
(John - Part 18): He That Is of the Earth Is Earthly (Futility of Resting on Men)
By A.W. Tozer4.0K48:31ExpositionalJHN 1:1JHN 3:13JHN 7:46JHN 8:12ROM 1:16HEB 4:121JN 1:9In this sermon, the preacher emphasizes that the world we live in is fallen and filled with darkness and ignorance. He criticizes the daily press, radio, and television for being earthly and blind to the truth. The preacher acknowledges that although people may have different heights and abilities, ultimately, everyone is on the same level in this fallen world. He concludes by stating that our only hope is to look to God for help and salvation, as humanity is trapped in a valley of decay and death.
The Two Judaisms
By Art Katz3.8K1:29:40JudaismJER 17:5MAT 28:19MRK 16:15JHN 3:18ROM 1:161TI 2:11PE 3:15In this sermon, the speaker emphasizes the materialistic mindset prevalent in America, where success is measured by wealth and possessions. He acknowledges the struggle of those who are not able to achieve this level of prosperity. However, he also highlights the importance of having a spiritual disposition that allows for a loving regard for the Jewish people. The speaker believes that bringing the gospel to the Jewish people is a significant part of the ongoing conflict between good and evil. He refers to Jeremiah 17 to discuss the two ways described in the Bible - the way of God and the way of men, which determine blessings and curses. The speaker urges the audience to understand and embrace God's divine order and authority.
Becoming a Solider God's Army Requires a Personal Calvary (High Quality)
By Keith Daniel3.7K44:21Dying To SelfPSA 16:11MAT 28:19MRK 16:15ACT 17:30ROM 1:161CO 9:161TI 6:12In this sermon, the preacher, Booth, is described as a fearless leader who marches his soldiers into dangerous and crime-infested areas. He dresses his soldiers in unique and cheap uniforms, but equips them with one powerful weapon - the gospel. Booth teaches and prays for these former drunks, transforming them into holy men of God. The sermon emphasizes the sacrifice and worthiness of spreading the message of Jesus, comparing it to the sacrifice Jesus made on the cross. The preacher also mentions a powerful moment where even the prostitutes in the brothels were moved to repentance and brokenness before God's love.
Revival Forum Interview
By Leonard Ravenhill3.7K58:10RevivalJER 2:13ROM 1:161CO 13:13HEB 11:6HEB 11:33In this sermon, the preacher emphasizes the spiritual deadness of people and the role of the church in bringing them to life. He refers to a quote by John Ruskin that describes preaching as raising the dead, highlighting the scriptural basis for this idea. The preacher expresses his belief in a future Pentecost that will surpass the original Pentecost, but without any individual taking credit for it. He also discusses the importance of faith and the need for believers to mature spiritually. The sermon concludes with a call for revival and a lamentation over the decline of prayer meetings in churches.
(Biographies) John Newton
By John Piper3.1K1:34:52PSA 19:1MAT 6:33MAT 27:46ROM 1:16EPH 4:152TI 2:24JAS 1:19In this sermon, the preacher reflects on his experience of witnessing an eclipse of the moon and relates it to the darkness that Jesus experienced on the cross. He emphasizes the importance of illustrating truth in concrete language and not abstracting or generalizing, as this can lead to boredom and spiritual death. The preacher then discusses the challenge of bringing light into people's darkness, using the analogy of a two-watt light bulb in a dark room. He urges the congregation to examine whether they are more inclined towards tenderness or toughness and encourages them to focus on obedience in the midst of life's complexities.
What Is the Greatest Need in the Church Today
By Alan Cairns2.9K03:30ACT 4:12ACT 12:5ROM 1:16EPH 2:8JAS 5:16
The greatest need of the Church today is to truly understand, believe, and live by the Gospel of Jesus Christ as revealed in Scripture. This involves taking the Gospel seriously, not conforming it to modern culture but confronting culture with the unedited truth of the Gospel. Emphasizing the importance of grasping the biblical doctrine of justification by grace alone, through faith alone, in Christ alone as a motivating force in personal and corporate church life. Additionally, there is a crucial need for the church to prioritize and practice fervent, scriptural prayer as commanded in the Bible.
Particular Redemption, Mission
By Paul Washer2.7K1:02:54PSA 37:9ISA 6:3ISA 53:7ACT 15:14ACT 15:17ROM 1:16EPH 1:4In this sermon, the preacher emphasizes the power of simple preaching and the need for humility in delivering the gospel. He shares his experience of preaching a simple message that attracted a large crowd and led to opportunities to speak about his beliefs. The preacher also discusses the importance of relying on the power of God rather than eloquence or intellectual arguments. He then delves into the biblical story of Peter's vision, highlighting its significance and the lessons it teaches about God's cleansing power.
Bearing Fruit - Part 8
By Keith Daniel2.6K06:09PSA 51:10PSA 119:11PRO 3:6MAT 6:33JHN 15:4ROM 1:16HEB 10:25JAS 4:81JN 1:91JN 2:6
This sermon emphasizes the importance of abiding in God as the only path to victory, being Christ-like, and avoiding shame. It addresses the neglect of God, highlighting how it grieves Him and leads to backsliding, regardless of one's position or activities in the church. The speaker challenges the congregation to prioritize their relationship with God above all else, acknowledging that neglecting God is a grievous sin that needs confession and cleansing through His grace.
The Radical Controversy
By Art Katz2.5K44:02The Exclusivity of ChristControversyEvangelismJHN 14:6ROM 1:16ROM 11:1Art Katz addresses the radical controversy surrounding the exclusivity of the Gospel, emphasizing that true faith in Jesus Christ is the only path to salvation, rendering other religions, including Judaism and Islam, inadequate. He challenges the church to confront the uncomfortable truth that the rejection of Jesus by the Jewish people is a serious matter, implicating all generations in the responsibility of acknowledging this truth. Katz calls for a radical commitment to evangelism, particularly towards the Jewish community, urging believers to embrace the potential suffering and misunderstanding that may arise from such a mission. He stresses the importance of living out a faith that reflects the urgency of eternity, rather than a casual Christianity that fails to engage with the pressing issues of sin and judgment. Ultimately, Katz implores the church to recognize its role in God's plan for Israel and the necessity of repentance and truth in the face of societal norms.
Regeneration vs Decisionism - Deeper Conference
By Paul Washer2.3K1:07:45EZK 37:1MAT 6:33JHN 3:16ROM 1:161CO 1:182CO 4:7EPH 2:8In this sermon, the speaker addresses the prevailing belief in our society that all religious and moral views are equally valid, despite their contradictions. He argues that this pluralistic mindset only numbs people to the truth and prevents them from making a logical conclusion. The gospel, on the other hand, challenges this illogical stance and calls people to a genuine saving faith. The speaker then gives an example of a hypothetical situation in the first-century Roman Empire, where Christians were being persecuted, to emphasize the urgency and importance of sharing the gospel. He concludes by highlighting the necessity of God's power in preaching and evangelism, emphasizing that without His intervention, all our efforts are in vain. The sermon references the book of Romans and Ezekiel 37 to support its points.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
I am not ashamed of the Gospel of Christ - This text is best illustrated by Isa 28:16; Isa 49:23, quoted by the apostle, Rom 10:11 : For the Scripture saith, Whosoever believeth on him, shall not be ashamed; i.e. they shall neither be confounded, nor disappointed of their hope. The Jews, by not believing on Jesus Christ, by not receiving him as the promised Messiah, but trusting in others, have been disappointed, ashamed, and confounded, from that time to the present day. Their expectation is cut off; and, while rejecting Christ, and expecting another Messiah, they have continued under the displeasure of God, and are ashamed of their confidence. On the other hand, those who have believed on Christ have, in and through him, all the blessings of which the prophets spoke; every promise of God being yea and amen through him. Paul, as a Jew, believed on Christ Jesus; and in believing he had life through his name; through him he enjoyed an abundance of grace; so that, being filled with that happiness which an indwelling Christ produces, he could cheerfully say, I am not ashamed of the Gospel of Christ. And why? Because he felt it to be the power of God to the salvation of his believing soul. This appears to be the true sense of this passage, and this interpretation acquires additional strength from the consideration that St. Paul is here most evidently addressing himself to the Jews. It is the power of God unto salvation - δυναμις γαρ θεου εστιν· The almighty power of God accompanies this preaching to the souls of them that believe; and the consequence is, they are saved; and what but the power of God can save a fallen, sinful soul? To the Jew first - Not only the Jews have the first offer of this Gospel, but they have the greatest need of it; being so deeply fallen, and having sinned against such glorious privileges, they are much more culpable than the Gentiles, who never had the light of a Divine revelation. And also to the Greek - Though the salvation of God has hitherto been apparently confined to the Jewish people, yet it shall be so no longer, for the Gospel of Christ is sent to the Gentiles as well as the Jews; God having put no difference between them; and Jesus Christ having tasted death for Every man.
Jamieson-Fausset-Brown Bible Commentary
For I am not ashamed of the gospel--(The words, "of Christ," which follow here, are not found in the oldest and best manuscripts). This language implies that it required some courage to bring to "the mistress of the world" what "to the Jews was a stumbling-block and to the Greeks foolishness" (Co1 1:23). But its inherent glory, as God's life-giving message to a dying world, so filled his soul, that, like his blessed Master, he "despised the shame." for it is the power of God unto salvation to every one that believeth--Here and in Rom 1:17 the apostle announces the great theme of his ensuing argument; SALVATION, the one overwhelming necessity of perishing men; this revealed IN THE GOSPEL MESSAGE; and that message so owned and honored of God as to carry, in the proclamation of it, GOD'S OWN POWER TO SAVE EVERY SOUL THAT EMBRACES IT, Greek and Barbarian, wise and unwise alike.
John Gill Bible Commentary
For I am not ashamed of the Gospel of Christ,.... The reason why he was so ready and willing to preach it, even where he ran the greatest risk of his character and life, was, because it was "the Gospel of Christ" he preached, and he was not ashamed of it. This supposes that some were, though the apostle was not, ashamed of the Gospel; as all such are who hide and conceal it, who have abilities to preach it, and do not: or who preach, but not the Gospel; or who preach the Gospel only in part, who own that in private, they will not preach in public, and use ambiguous words, of doubtful signification, to cover themselves; who blend the Gospel with their own inventions, seek to please men, and live upon popular applause, regard their own interest, and not Christ's, and cannot bear the reproach of his Gospel. It expresses, that the apostle was not ashamed of it; that is, to preach it, which he did fully and faithfully, plainly and consistently, openly and publicly, and boldly, in the face of all opposition: and it designs more than is expressed, as that he had the utmost value for it, and esteemed it his highest honour that he was employed in preaching it: his reasons for this were, because it was "the Gospel of Christ"; which Christ himself preached, which he had learnt by revelation from him, and of which he was the sum and substance: and because it is the power of God; not essentially, but declaratively; as the power of God is seen in making men ministers of it, in the doctrines held forth in it, in the manner in which it was spread in the world, in the opposition it met with, in the continuance and increase of it notwithstanding the power and cunning of men, and in the shortness of time, in which so much good was done by it in the several parts of the world: it is the power of God organically or instrumentally; as it is a means made use of by God in quickening dead sinners, enlightening blind eyes, unstopping deaf ears, softening hard hearts, and making of enemies friends; to which add, the manner in which all this is done, suddenly, secretly, effectually, and by love, and not force: the extent of this power is, unto salvation; the Gospel is a declaration and revelation of salvation by Christ, and is a means of directing and encouraging souls to lay hold upon it. The persons to whom it is so, are in general, everyone that believeth: this does not suppose that faith gives the Gospel its virtue and efficacy; but is only descriptive of the persons to whom the Gospel, attended with the power and grace of God, is eventually efficacious: and particularly it was so, to the Jew first; who as they had formerly the advantage of the Gentiles, much every way, through the peculiar privileges which were conferred on them; so the Gospel was first preached to them by Christ and his disciples; and even when it was ordered to be carried into the Gentile world, it was to begin with them, and became effectual for the salvation of many of them: and also to the Greek; to the Gentile; for after the Jews had rejected it, as many being called by it as Jehovah thought fit, at that time, it was preached to the Gentiles with great success; which was the mystery hid from ages and generations past, but now made manifest.
Matthew Henry Bible Commentary
Paul here enters upon a large discourse of justification, in the latter part of this chapter laying down his thesis, and, in order to the proof of it, describing the deplorable condition of the Gentile world. His transition is very handsome, and like an orator: he was ready to preach the gospel at Rome, though a place where the gospel was run down by those that called themselves the wits; for, saith he, I am not ashamed of it, Rom 1:16. There is a great deal in the gospel which such a man as Paul might be tempted to be ashamed of, especially that he whose gospel it is was a man hanged upon a tree, that the doctrine of it was plain, had little in it to set it off among scholars, the professors of it were mean and despised, and every where spoken against; yet Paul was not ashamed to own it. I reckon him a Christian indeed that is neither ashamed of the gospel nor a shame to it. The reason of this bold profession, taken from the nature and excellency of the gospel, introduces his dissertation. I. The proposition, Rom 1:16, Rom 1:17. The excellency of the gospel lies in this, that it reveals to us, 1. The salvation of believers as the end: It is the power of God unto salvation. Paul is not ashamed of the gospel, how mean and contemptible soever it may appear to a carnal eye; for the power of God works by it the salvation of all that believe; it shows us the way of salvation (Act 16:17), and is the great charter by which salvation is conveyed and made over to us. But, (1.) It is through the power of God; without that power the gospel is but a dead letter; the revelation of the gospel is the revelation of the arm of the Lord (Isa 53:1), as power went along with the word of Christ to heal diseases. (2.) It is to those, and those only, that believe. Believing interests us in the gospel salvation; to others it is hidden. The medicine prepared will not cure the patient if it be not taken. - To the Jew first. The lost sheep of the house of Israel had the first offer made them, both by Christ and his apostles. You first (Act 3:26), but upon their refusal the apostles turned to the Gentiles, Act 13:46. Jews and Gentiles now stand upon the same level, both equally miserable without a Saviour, and both equally welcome to the Saviour, Col 3:11. Such doctrine as this was surprising to the Jews, who had hitherto been the peculiar people, and had looked with scorn upon the Gentile world; but the long-expected Messiah proves a light to enlighten the Gentiles, as well as the glory of his people Israel. 2. The justification of believers as the way (Rom 1:17): For therein, that is, in this gospel, which Paul so much triumphs in, is the righteousness of God revealed. Our misery and ruin being the product and consequent of our iniquity, that which will show us the way of salvation must needs show us the way of justification, and this the gospel does. The gospel makes known a righteousness. While God is a just and holy God, and we are guilty sinners, it is necessary we should have a righteousness wherein to appear before him; and, blessed be God, there is such a righteousness brought in by Messiah the prince (Dan 9:24) and revealed in the gospel; a righteousness, that is, a gracious method of reconciliation and acceptance, notwithstanding the guilt of our sins. This evangelical righteousness, (1.) Is called the righteousness of God; it is of God's appointing, of God's approving and accepting. It is so called to cut off all pretensions to a righteousness resulting from the merit of our own works. It is the righteousness of Christ, who is God, resulting from a satisfaction of infinite value. (2.) It is said to be from faith to faith, from the faithfulness of God revealing to the faith of man receiving (so some); from the faith of dependence upon God, and dealing with him immediately, as Adam before the fall, to the faith of dependence upon a Mediator, and so dealing with God (so others); from the first faith, by which we are put into a justified state, to after faith, by which we live, and are continued in that state: and the faith that justifies us is no less than our taking Christ for our Saviour, and becoming true Christians, according to the tenour of the baptismal covenant; from faith engrafting us into Christ, to faith deriving virtue from him as our root: both implied in the next words, The just shall live by faith. Just by faith, there is faith justifying us; live by faith, there is faith maintaining us; and so there is a righteousness from faith to faith. Faith is all in all, both in the beginning and progress of a Christian life. It is not from faith to works, as if faith put us into a justified state, and then works preserved and maintained us in it, but it is all along from faith to faith, as Co2 3:18, from glory to glory; it is increasing, continuing, persevering faith, faith pressing forward, and getting ground of unbelief. To show that this is no novel upstart doctrine, he quotes for it that famous scripture in the Old Testament, so often mentioned in the New (Hab 2:4): The just shall live by faith. Being justified by faith he shall live by it both the life of grace and of glory. The prophet there had placed himself upon the watch-tower, expecting some extraordinary discoveries (Rom 1:1), and the discovery was of the certainty of the appearance of the promised Messiah in the fulness of time, not withstanding seeming delays. This is there called the vision, by way of eminence, as elsewhere the promise; and while that time is coming, as well as when it has come, the just shall live by faith. Thus is the evangelical righteousness from faith to faith - from Old Testament faith in a Christ to come to New Testament faith in a Christ already come. II. The proof of this proposition, that both Jews and Gentiles stand in need of a righteousness wherein to appear before God, and that neither the one nor the other have nay of their own to plead. Justification must be either by faith or works. It cannot be by works, which he proves at large by describing the works both of Jews and Gentiles; and therefore he concludes it must be by faith, Rom 3:20, Rom 3:28. The apostle, like a skilful surgeon, before he applies the plaster, searches the wound - endeavours first to convince of guilt and wrath, and then to show the way of salvation. This makes the gospel the more welcome. We must first see the righteousness of God condemning, and then the righteousness of God justifying will appear worthy of all acceptation. In general (Rom 1:18), the wrath of God is revealed. The light of nature and the light of the law reveal the wrath of God from sin to sin. It is well for us that the gospel reveals the justifying righteousness of God from faith to faith. The antithesis is observable. Here is, 1. The sinfulness of man described; he reduceth it to two heads, ungodliness and unrighteousness; ungodliness against the laws of the first table, unrighteousness against those of the second. 2. The cause of that sinfulness, and that is, holding the truth in unrighteousness. Some communes notitae, some ideas they had of the being of God, and of the difference of good and evil; but they held them in unrighteousness, that is, they knew and professed them in a consistency with their wicked courses. They held the truth as a captive or prisoner, that it should not influence them, as otherwise it would. An unrighteous wicked heart is the dungeon in which many a good truth is detained and buried. Holding fast the form of sound words in faith and love is the root of all religion (Ti2 1:13), but holding it fast in unrighteousness is the root of all sin. 3. The displeasure of God against it: The wrath of God is revealed from heaven; not only in the written word, which is given by inspiration of God (the Gentiles had not that), but in the providences of God, his judgments executed upon sinners, which do not spring out of the dust, or fall out by chance, nor are they to be ascribed to second causes, but they are a revelation from heaven. Or wrath from heaven is revealed; it is not the wrath of a man like ourselves, but wrath from heaven, therefore the more terrible and the more unavoidable.
Tyndale Open Study Notes
1:16 Paul consistently emphasizes that the Good News is for everyone. He also insists that God first chose the Jews to be his people, made promises to them, and gave them a unique place in the continuing plan of God (3:1-8; 9:1-5). They have a special responsibility to respond to the Good News and will be judged first if they turn away (2:9-10).