Down to Earth But Heavenly Minded

This video is a little over 4 hours long, but is broken into 15 segments. This part is covered from the beginning to the end, 8 minutes.

Romans 1

The epistle to the Romans is, in character, a treatise on the gospel. It is a divinely authorized unfolding of the nature and character of the gospel.

Romans 1:1-17 is a fitting introduction. In it we are assured that the epistle is written by divine authority. Paul, the human author of it, writes as one who has been specially called by God to the apostolic office. He was divinely set apart to the proclamation of the gospel to men — all men. As so called and set apart, it was his divinely-imposed responsibility not only to publicly proclaim the gospel to all nations, but also to unfold to the saints — all believers — the fulness of the blessing it bestows on those who receive it.

Insisting on the divine authority by which he writes, the apostle also declares that the message which God has put in his trust relates to God’s Son. The Son of God is its great theme. This leads him to make a statement which is a remarkable unfolding of the unique Person who is the subject of the message committed to him. In this statement reference is first made to His earthly origin. He comes of the family of David. By a true human birth He is a son of David. He is thus in reality a true man. But the apostle goes on to say that He is a man to be distinguished from all other men. The power of the Spirit of holiness was displayed in Him throughout the life He lived in human flesh. In His human life He came in contact with dead people; but whenever and wherever this contact occurred there was manifested a power equal to the destruction of death and corruption. Displayed thus as being in His own person the annulment of death and corruption, He was shown to be the Son of God, proved to be God as well as man.

What a unique Person! What a glorious Person! How transcendently glorious even in the lowest depths of humiliation!

It was by such a Person Paul was called to the apostolic office. He filled the office by the highest possible authority. God’s object in putting him in trust with the gospel, in setting him apart to the public proclamation of it among all nations, was to secure faith-obedience. Among those who had thus obeyed the gospel were the believers at Rome. They were very dear to God.

Paul evidently had never been at Rome, had never seen the believers there. They were bright lights, since they were being spoken of everywhere; and this fact filled the apostle’s heart with gratitude to God. He solemnly assured them that he was continually praying for them, specially pleading to be granted the privilege of making them a visit. It was his desire to bestow upon them some spiritual blessing; and to have the comfort of enjoying in their midst the mutual exercise of their faith.

It was not from lack of interest in them that he had never visited them. He had often formed the purpose to go to Rome, but had been hindered thus far in carrying it out. He acknowledged, however, that he owed the gospel to all men — to the Barbarian as much as to the Greek; to the unwise as well as to the wise. He was therefore ready, as far as it depended on himself, to proclaim the gospel at Rome. He was not ashamed of it, for it was God’s power to save men. It meant salvation to every one who believed it.

The believer of the gospel is assured of a full salvation — a salvation to be known and enjoyed as a present salvation. What assures this to the believer is the blessed fact that the gospel contains a full revelation of the righteous character of God. The gospel proclaims God’s right, or title, to show grace — that there is no contradiction between righteousness and grace in Him. It is this revelation of the harmony of divine grace and divine righteousness that assures the believer of the gospel that he is saved. The revelation is for faith. Faith therefore, — i.e., the believer — possesses the revelation. It belongs to him. It is his right to enjoy it. It is his privilege to be in the full comfort of the revelation.

It is the failure of preachers of the gospel to emphasize this blessed revelation of the apostolic gospel that accounts for the doubts and lack of assurance of salvation of large numbers of believers in the present day. May God raise up among His people everywhere faithful proclaimers of the gospel revelation that God, through the cross of Christ, has maintained His right to show grace — full, free grace to sinners. Under such preaching we shall see healthier converts and brighter saints.

The cross of Christ is the full revelation of what the wrath of God is. No mere governmental earthly and temporal judgments, however severe and terrible, could be an adequate expression of God’s absolute and eternal wrath. It was not until the cross, that men had a full revelation of God’s estimate of sin. There, infinite and divine wrath was fully told out. God showed all that it is as He poured it out on the holy head of His beloved Son.

What a spectacle that scene was for both angels and men! How impressive! How solemn! God revealing to all His intelligent creatures the due, the exact due, of sin!

If God has made manifest in the cross of Christ the exact measure of what sin must receive at His hand, it is necessary that men should learn that it is impossible for them to come into the court of God and clear themselves of the charge of guilt that in righteousness deserves such wrath as the cross is a revelation of. Men need to be convicted of the absolute impossibility of giving a justifiable reason for their sins, that they are absolutely without excuse, before they will appreciate the grace that the gospel proclaims. From verse 19 on, the apostle takes up the various pleas that men make why they should be exempted from the judgment of God against sin, and shows how unavailing these pleas are. He demonstrates the impossibility of any one establishing a valid excuse for sin. He shows that no one can clear himself of being justly charged with guilt.

First: If it is claimed that there are men who do not even know that there is a divine Being, he shows the claim cannot be allowed. Creation, both as a whole and in detail, is incessantly declaring there is a Creator, a God over all. It is a demonstration of both the eternal power and divinity of the Maker of all things. The responsibility and accountability of the intelligent finite creature is involved in this testimony of creation. No one, then, can excuse himself for violating the nature and character of his relation to the Creator — a creation of which he knows himself to be a part. As rational beings, all men owe subjection to their Creator, and sin in every form is in violation of this subjection, but no valid excuse can be made. No plea for violating creation’s witness will stand. It is inexcusable guilt (verses 19, 20).

Second: It is sometimes said there are hosts of men whom God has abandoned; that He has left to indulge themselves in their lusts; are they then to be blamed for sinking into low and degrading vices? The excuse will not avail. It is true that God, in governmental dealings, because men have turned away from Him and have chosen to indulge their lusts, has given them over to the vices they love. But notwithstanding this, there is in them innately (such is the constitution of their being) a sense of the justice of God in sentencing them to death. They know they deserve to die. They know the sentence by which they have been condemned to die is absolutely just. This is true of the lowest, of the most degraded and abandoned. None, then, can excuse themselves, or their sins, in the court of God on the ground of His having given them over to judicial blindness. His governmental ways will not be a protecting shield against the charge of guilt (verse 32).