St. Paul's Confidence in the Gospel
J. W. Burn. Romans 1:16 For I am not ashamed of the gospel of Christ: for it is the power of God to salvation to every one that believes; to the Jew first… St. Paul's enthusiasm for Christ is one of the great problems of history. That such a man should deliberately renounce all his advantages, and embark on a career which involved obloquy and suffering, is a fact that has to be accounted for. His own explanation is clear enough, viz., that the Lord Jesus appeared to him under circumstances which left no room for doubt as to His person and His claims; that the evidences he received of Christ's love acted on him like an irresistible constraint to yield to those claims; and that to discharge them he had become a preacher of a gospel which he knew to be the power of God unto salvation to a perishing world. The world, therefore, was his creditor until the glad tidings had been everywhere proclaimed. By the time he wrote this letter Paul had been able to wipe off no inconsiderable portion of his debt. But he felt that until he had seen Rome the greatest portion of the debt must remain unpaid, and that at Rome the most favourable opportunities would be afforded for paying it. Once firmly rooted there the gospel would spread its branches everywhere. So he says, "I am ready to preach the gospel to you that are in Rome." Here the apostle seems to pause to take breathing time, so that he might calculate his resources for an enterprise the like of which he had never yet attempted. "At Rome! Yes, at Rome also, for I am not ashamed of the gospel. I was not ashamed of it at sacred Jerusalem, at philosophical and artistic Athens, at commercial Ephesus and Corinth, any more than among my own friends at Tarsus, or among the unsophisticated heathen at Lystra. And now, although I shall have to confront in combination at Rome all the forces I have elsewhere met singly, I am not ashamed of the gospel." I. THE APOSTLE'S CONFIDENCE IN THE GOSPEL. To fully appreciate this we must — 1. Reflect where the apostle was writing to. If St. Paul could have been ashamed of the gospel it would certainly have been when brought into juxtaposition with Rome. The incredible tenets of some obscure Hindoo or Chinese sect would hardly appear to greater disadvantage in London than would Christianity in that proud capital of the world. For Rome was now in the zenith of her glory. Yet before this wondrous city, where all that constituted what was then thought greatness existed in colossal proportions, the advocate of a creed which was everywhere spoken against, and to whom, as a provincial, the grand metropolis, we may be sure, would lose none of its glamour, says, "I am ready to preach the gospel at Rome; for I am not ashamed of the gospel." 2. Notice where the apostle was writing from. St. Paul had only recently been prosecuting a vigorous ministry in Ephesus which had been brought to a riotous close. From Ephesus Paul went to Corinth, where he wrote to Rome, and where there was enough to put a far less sensitive mind than his to the blush, and enough for some men to utterly discredit the pretensions of a religion claiming to be heavenly and Divine. And again, he had just learned how the gospel had fared among the Churches of Galatia, and the memorable Epistle to these Churches unfolds one of the most tragic of all the stories of early Christianity. Riot and scandal and failure had been the result of three of the most recent experiments of the gospel, and Paul knew the impression that they would make at Rome. And besides, were these results to be repeated there on a gigantic scale? But such was the apostle's faith in the gospel that, with Ephesus, Corinth, and Galatia behind him, and Rome, with its unmeasured and complicated problems before him, he nevertheless declares, "I am ready to preach the gospel in Rome," etc. 3. Consider what that gospel was of which he was not ashamed at Corinth when writing to Rome. (1) It was a system of vast pretensions, with no apparent means of supporting them. The Roman government was exceeding tolerant of the diverse faiths of its heterogeneous peoples. But the gospel scorned to ask for a simple toleration as it afterwards declined to receive an honourable patronage. It aimed at universal supremacy. And what were its means for furthering its amazing pretensions? There was no known force in the world beside which it did not look contemptible. It had no history. It was a word, and therefore could not compete with the power of arms. It had no public buildings, and scarcely anything that could be called a ceremonial. From a political, intellectual, and religious standpoint nothing seemed so feeble as the gospel. Nor did its advocates dissemble in the least in this particular. "Not many wise, not many mighty, not many noble were called." The chiefest among them were fishermen and tent makers, and the rest, for the most part, artisans or slaves. They "came in much weakness," and were content to let the gospel go on its own merits, and on those merits they insisted with a confidence that startled the world. (2) It was a system whose principles seemed least likely to succeed. Its Author belonged to a race nowhere so detested as at Rome, and yet the Romans were asked to accept the crucified Jew as the Son of God, who had died and had risen again to be their Saviour. Forgiveness and salvation, words of insult to patrician and plebeian alike, must be sought on the humiliating conditions of penitence and faith. In urging these the gospel appealed to sentiments which were a degradation for a Roman soldier to encourage, and to hopes and fears which he scorned to entertain, Those who embraced it were charged with duties alien to their nature, and with the exercise of virtues for which no existing vocabulary could provide a name. In return it offered privileges in this life on which the Romans would set no value, and a destiny in the next from which they would turn with scorn. And Paul had discounted all this, He had once himself regarded and persecuted the gospel as a foolish and offensive thing, And so had people everywhere. In Rome, of all places, was this general verdict least likely to be reversed. Nevertheless, he says, "I am ready to preach the gospel in Rome," etc. II. THE GROUNDS OF THE APOSTLE'S CONFIDENCE IN THE GOSPEL. 1. Paul sounded the apparent power of Rome and found it weakness. As the apostle gazed at Rome he saw a colossal fabric whose foundations were sand. The empire was built up in utter disregard of the forces on which power has ultimately to depend. The mere lust of power was satiated; but with its gratification everything that made it worth the having went to wreck. (1) The nations poured their luxury into the lap of Rome; but with their treasures came their filth, and that which made her the embodiment of this world's glory, made her the receptacle of its corruption and its shame. Military plunder brought vast wealth into hands that knew not how to use it. It had, however, to be spent, and an era of extravagance set in. Family life was extinguished. Divorce, and worse, was rife, and infanticide was fearfully prevalent. What political life had become may be guessed by the positions to which a Caligula and a Nero, a Pilate and a Felix, might attain, and the means they employed to attain them. The consequences were inevitable. The age was fast wearing itself out. Wholesale indulgence was inducing an intolerable lassitude which refused relief from the ordinary means of excitement. A monstrous ingenuity had to be called into play to invent new pleasures and hitherto inconceivable vices, and the end could not be far off when death by suicide was recommended and embraced as a refuge from the tedious superfluity of a life which had exhausted all possible means of gratification. (2) Equally gigantic evils in another direction also sprang from the satiated lust of power. The swarms of captives who survived the butchery which celebrated the military triumphs had to be provided for. A system of slavery was therefore introduced, for which it would be impossible to find a parallel. Not the least evil of the system consisted in its wholesale adoption in trade and agriculture, from which the freemen were gradually driven, to the extinction of a middle class. Thus there grew up a free population, released from the obligations and opportunities of labour, and eventually despising it as beneath the dignity of a Roman citizen, who became mere loafers and parasites. This teeming, lazy, and because such, dangerous class had to be kept quiet. It was not enough that they were fed by the State, and that they received occasional doles from their lordly patrons. They caught the prevalent unrest and craving for excitement, and developed vicious instincts, which had, at all costs, to be gratified. Hence the savage amusements of the amphitheatre. Hence the open and unabashed practice of every form of moral abomination, of which there was an unlimited provision at a cheap rate. Is there, then, no relief to this terrible picture? Was there no salt that could purify this poisoned fountain? The answer is — none. Religion, which had been powerless to check the progress of corruption, became incurably tainted with it, and eventually succumbed to it. Worship was but one of the outlets for the passion for excitement, and was made the cover for the most licentious orgies. Of course, widespread infidelity prevailed; but the very Atheists surrendered themselves wholesale to still baser systems of superstition and imposture. Philosophy was the last hope of the age; but that, alas! was dying of despair. The apostle saw all this moral rottenness and had already predicted its doom. Christianity, however humble, he felt, could not suffer by comparison. He said, therefore, with the utmost confidence, "I am ready to preach the gospel at Rome," etc. 2. Paul proved the apparent weakness of the gospel and found it power. He knew that under the seeming weakness of its infancy lay the germs of a mighty manhood, which would soon measure itself with Rome and wrest from its senile grasp the sceptre of the world. This knowledge was born of a personal experience of its power. (1) It was the power of God. It might seem weak, but then he felt that "the weakness of God is stronger than men." The gospel was a word, but it was the word of God. A word of God brought the universe into being, and by the Divine word it is still upheld. It was but a word that was spoken at the grave of Lazarus, but at that word the power of death was shattered. To the Word of the gospel a Divine power was guaranteed in a special sense. Its preachers were filled with His inspiration, and were endowed by Him with tongues of flame. Mighty promises urged them forward with it; and so, as they preached it, their word was with power, and it grew mighty and prevailed. The want of this Divine power reduces the greatest human force to impotence. Rome was built up by force of arms, but were is Rome today? Our schools of thought are created by the power of intellect, but how many survive their own generation? Human power, like its embodiment, "is as grass, and the glory thereof is as the flower of grass. The grass withereth, the flower fadeth; but the Word of our God shall stand forever." And this Word is that gospel of which, in the presence of the splendid rottenness of Rome, St. Paul was not ashamed, because it was the power of God. (2) It was the power of God directed to the mightiest result. The weakness of Rome largely lay in the inability of its leading men to measure the world's needs, and in the inadequacy of the best systems of the age to supply them. But the power of the gospel consisted in the fact that it could penetrate the secret of the world's wretchedness and despair, and articulate it. The gospel met man at once with the most searching diagnosis of sin, but told how that God commended His love toward men in that while we were yet sinners Christ died for them. And men began to realise what it was to be saved. This was what men wanted, and what nothing else could give them. The gospel succeeded in accomplishing results that nothing else was competent to reach — nay, even to conceive. And the apostle was therefore "not ashamed of the gospel," etc. (3) It was a power available for all men. (a) It was offered to every man. It began, as it has continued, not by dealing with the mass, but by dealing with individuals. (b) This universal offer was to be accepted on the condition of faith. The embrace of the heart's faith was and is necessary to quicken it into a salvation. "The word could not profit "where it was not "mixed with faith in them that heard," but it worked effectually in them that believed. (c) This condition was within the compass of every man's ability. The evils which the gospel proposed to remedy were worldwide. If the remedy therefore were to be equal to the evil, the conditions of its application must be within the reach of all. All the gospel asks is to be embraced, and surely every man can do that. Paul lived long enough to repeat this boast after a ministry at Rome. With what emphasis would he repeat it could he stand where we stand today! And how he would endeavour to make those tongues which, eloquent on every other, are dumb on this great theme aflame with a live coal from off the altar, and the vehicles of this solitary boast, "I am not ashamed of the gospel," etc. (J. W. Burn.) Parallel Verses KJV: For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. WEB: For I am not ashamed of the Good News of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek.