Evangelical confidence

It is a New Testament principle that we should have boldness and confidence, but Christians currently fail to recognise its source and rejoice in its truth.

The first seven verses of the letter to the Romans is full of this note. The whole letter is a great manifesto of gospel truth. For four chapters we are faced with the reality of the bad news.

Our national situation, not least the recent challenge of foot-and-mouth disease, and the international context, keep on bringing through our television screens and our newspapers the reality of the bad news. We may argue that much that is good is happening and not reaching the headlines but examining our hearts as well as our screen we know only too well the truth that what Paul knew in his day is still absolutely relevant.

Thankfully by chapter five we have reached the good news and there follow four chapters each ending with the phrase, 'through Jesus Christ our Lord'. They are chapters all about freedom from guilt, from sin, from the law, from death itself. It is not surprising that this letter has transformed lives and indeed churches down the centuries. Here St. Augustine found the reality of a new heart, Martin Luther discovered a revolution in his theology and John Wesley had his heart strangely warmed with a life completely transformed. The opening verses of the letter set the scene.

Gospel characters

Two groups of people are portrayed here. In the first place there is the preacher. Paul sees himself as unique in his apostleship because of his encounter with the risen Lord and in that sense we bow before his authority and cannot expect a similar position. But as a slave of Christ and as one set apart for the gospel of God he can represent each one of us and especially those called to ministry and leadership. There is a challenge about being a slave but also a great liberation when we are slaves of Christ who has liberated us and whose service is perfect freedom. The word 'set apart' has very clear links with the root of the word for Pharisee and here Paul knew the transformation from being set apart for a religious order with great ideas but little power and being set apart for a gospel which is dynamic as he will repeat in verse 16.

Then there is a picture of the people. Paul has never been to Rome but he knows what constitutes the people who have been transformed there and the phrases in verses 6 and 7 are gloriously uplifting. We are all 'loved by God ... called to be saints ... called to belong to Jesus Christ'. Not surprisingly, we, who in that way have a relationship which is all of grace, can enjoy peace with God and within our hearts.

Gospel convictions

As one who is utterly wedded to the Good News, Paul recognised the importance of the preparation that is the heart of verse 2. We rejoice that we live in New Testament Christianity, but we must never forget the roots in the Old Testament where the gospel has its beginnings. Isaiah 40.9 and 52.7 are great verses about the joy of gospel proclamation and it is not surprising that Jesus himself drew attention, particularly in his risen state, to the verses in the Scriptures that pointed to him, Luke 24.27 and 44. In the Old Testament such great themes as Suffering Servant, Lamb of God, Great High Priest, point on to the one who fulfils all these truths. There should be a sense of excitement as we spend our days unravelling these truths with the challenge that in an age of biblical illiteracy we need to keep the overview of Scripture in people's minds. It presents us with problems, but it also means that some cobwebs of tradition have been blown away, making our job, in that sense, easier.

But the convictions home in primarily on the person in verses 3 and 4. It is almost too simplistic to point out that Jesus stands at the heart of everything. We all remember those days as children when we were asked questions to which the answer was always Jesus and we were too embarrassed to say it. But it needs to be renewed in our thinking that he does stand at the centre of our preaching, our witness, our living. In these verses he is presented with three remarkable contrasts. In the first place there is a contrast of title. Descendant of David is also Son of God. There is a contrast of verb. 'He became Son of David'; he was declared 'to be the Son of God'. Then there is the implicit contrast of modes. He is declared 'with power' to be the Son of God through the resurrection. But his humanity was in a spirit of willing weakness. It is a matter not only of theological niceties, but also of pastoral significance that we always hold together these contrasting complementary pictures of our Lord.

'Son of David' was a very clear messianic title accepted somewhat reluctantly by Jesus because of its nationalistic connotations. He much preferred the phrase 'Son of Man'. But he would argue in Mark 12.35-37 that while in descent he came from David, in person he was Lord of David. Yet here is a reminder of a willing submission of Jesus in order that we might have a gospel to proclaim. The New Testament keeps on hammering home the challenge to Christian living of the one who, coming from eternity and the riches of glory, became poor and obedient to death for us.

But the resurrection from the dead is the final stone in the edifice of Jesus's claims to deity. It is quite possible to argue those claims even without reference to resurrection, but here is abundant proof of that unique position. That lay ultimately behind Paul's bowing of the knee on the Damascus road when he acknowledged Jesus as Lord. Even reluctant Thomas would come out with the great bold, personal affirmation of 'My Lord and my God'.

The world of today not only needs to hear of Jesus as example in order to have a pattern of how to live in our world in true manhood and womanhood. It not only needs to be reminded of Jesus as Saviour dealing with the reality of the sin of all of us. It needs to hear Jesus's lordship proclaimed for we do need someone worth living for and if necessary worth dying for. In one sense the world of today is looking for a cause in which people with conviction and character can invest their lives. We should have confidence to present Jesus as the only ultimate one who can fill that void.

Gospel ministry

But verse 5 is a reminder of Paul's conviction of the purpose of the gospel. It is not surprising that the reality of Jesus risen from the dead became the springboard for gospel ministry. The Great Commission of Matthew 28 followed inevitably and immediately from the assurance that Jesus was risen and Lord.

So here we have the grace of obedience. There is the lovely balance. Obedience demands will and yet even that will is an act of God. True faith will always lead to consistent obedience.

Then there is the ultimate goal of gospel ministry to call people to faith from all over the world. Paul's conversion on the Damascus road was followed immediately by his question 'Lord, what do you want me to do?' In one sense a conversion to Jesus immediately leads to a consecration of life for service.

But the intriguing truth of verse 5 is missed in some of our versions. The phrase 'for his name's sake' comes at the end of the verse with its emphasis. Ultimately, all Christian living and ministry is for the sake of the name of Jesus, not for our self-fulfilment, certainly not for our glory, but that his name might be magnified. I can think of no greater ambition for any man or woman than to work and live for the name and we who bear that name should care deeply that the name should be honoured by the world around us. How easily the church can become beleaguered and Christians lose heart.

With this gospel to proclaim we should certainly be on our toes ready for service and on our knees in submission to the one who alone can give us the gospel to proclaim with confidence.

Philip Hacking

© Evangelicals Now - October 2001
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