Not Ashamed of the Gospel of Christ
Canon Liddon. 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… 1. Years ago the subject of the extension of the Church would have suggested questions of one kind only — viz., that it was desirable, and possibly discussions would have turned upon the best means of carrying it out. Now you only raise in certain minds the previous question, whether it is worth the effort. 2. St. Paul is led to use this expression by an association of ideas which is easy to trace. "In Rome also." Before his imagination there rises the imperial form of the mistress of the world. And this vision for a moment produces a momentary recoil, so that, like a man whose course has been suddenly checked, he falls back to consider the resources at his disposal. There is a moment's pause and then, "I am not ashamed," he says. 3. He is not ashamed of the gospel. We are struck at first by the reserved and negative phrase. It seems to fall so far below the requirements of the occasion and the character of the man. Elsewhere the apostle uses very different language from this. He loves to call the gospel, just as the Jews call their law, his boast. The truth is the apostle is not using a rhetorical figure at all. His negative and measured phrase is imposed on him by the thoughts which rise before him. He is resisting the feeling which threatens to overawe him, and it is in protesting against this feeling, and in thus disavowing it, that he cries, "I am not ashamed of the gospel of Christ." Why, you may ask, should he be ashamed of it? Note — I. THE APPARENT INSIGNIFICANCE OF THE GOSPEL RELATIVELY TO THE GREAT WORLD OF THOUGHT AND ACTION REPRESENTED BY AND EMBODIED IN ROME. 1. The very name was a symbol of magnificence and power. Rome was the seat of empire, the centre of society, the home and the patroness of learning and thought, the great centre of the current religions. She was in ancient civilisation what Paris is to France; everything else was provincial. 2. And the gospel — how did it look when placed in juxtaposition with Rome? Was it not relatively to everything else, as far as the natural sense and judgment of man could pierce, poor and insignificant? (1) The estimate which a French academician might be supposed to form of Quakerism is probably not unlike the estimate which approved itself to the most cultivated minds in Rome respecting the religion of St. Paul. (2) And then if it meant to propagate itself, what was its organisation? How could a few unnoticed congregations challenge any sort of comparison with the mighty system of the imperial rule? (3) Where was its literature? How could it compete with the genius of poets and historians who had the ear of the world? (4) Where were its leading men when set side by side with the accomplished statesman who had created, and who still from time to time ruled the empire? Yes, Rome must overawe, by the magnificence of its collective splendours, the pretensions of any system, or of any teacher coming from an out-of-the-way corner of the empire, on a commission to illuminate and to change the world. 3. True enough Paul had his eye on higher things; but his was too sympathetic a nature not to be alive to what was meant by Rome. Yet the splendours of Rome do not overawe him. He is not enslaved by the apparent at the cost of the real; he knows that a civilisation which bears a proud front to the world, but which is rotten within, is destined to perish. Already, five years before, he has shown in one line in 2 Thessalonians that he forsees the end of all this splendour. In Christian eyes Alaric and his Goths were at the gates of Rome before their time. 4. St. Paul was well aware of the insignificance of the gospel when measured by all ordinary human standards. It was his own observation that not many mighty, not many noble, are "called." But then, in his estimate of the relative value of the Divine and the human, this did not matter; for "God hath chosen the weak things of the world to confound the things that are mighty." II. THE APPEARANCE OF FAILURE WHICH HAD CLUNG TO THE GOSPEL. 1. Remember that he was writing from Corinth, and what was the Church there a short year before in the judgment of the apostle himself. Its discipline forgotten; its unity rent by schisms; fundamental articles of the faith were denied among its members; scandals permitted such as were not even named among the heathen. Of all this the apostle was sufficiently conscious; and yet with Corinth behind him, and Rome with its gigantic and unattempted problems before him, he still exclaims, "I am not ashamed of the gospel of Christ." 2. And the truth is that in this matter St. Paul distinguished between the ideal revealed from above as in his Master's mind, and the real, embarrassed by the conditions imposed on it by fallen human nature. He "knew that the treasure of the faith was deposited in earthen vessels, that the excellency of the glory might be of God and not of us." And, therefore, Paul for his part was not surprised. The failure lay not in the gift, but in the recipient. It was still possible to believe that a new power had entered into human nature which was not therefore incapable of raising and saving human nature, because it did not suspend man's free will and overrule his instincts of resistance and mischief. III. THE SUBSTANCE OF THE MESSAGE. 1. Paul was well aware that there were features in the Christian creed which were in the highest degree unwelcome. Less than this he cannot mean by "the offence of the Cross," or "Christ crucified foolishness to the Greeks." How was this teaching, familiar enough to our generation but strange beyond all measure to the men who heard it from its first preachers, to compass acceptance and victory? Was it the cogeny of the evidence? No doubt much of the earliest teaching of the apostles was devoted to enforce this. Certainly the resurrection of Christ was sufficiently well attested, and yet its witnesses were not believed. Mere demonstrative evidence, although at first hand, has no effect against a strong and hostile predisposition of the will. 2. And here it is that the apostle may give us his own reason for not being ashamed of the gospel of Christ, for not despairing of its capacity to win a cynical and scornful world. He says that it is the power of God unto salvation to everyone that believeth. There is lodged in it a secret impetuosity which pours forth from it into the human soul, with the result of bearing down all opposition and landing it safely on the eternal shore. And by this gospel he means no mere fragment of it, such as Christian morality without Christian doctrine, or as the atonement without the grace and power of the sacraments. For all, all is really included in that free unmerited gift of righteousness which faith receives at the hands of Christ, and which robes the believer in the garments of salvation. St. Paul knew that this had been his own experience. Since that scene on the road to Damascus he had been another man, he had lived a new life. Old things had passed away, and all things had become new. And as with himself, so with others. The gospel had made many a man, whom he knew, utterly unlike his former self. The religion of Jesus Christ is here upon ground peculiarly its own. There are many claimants in our modern world for the throne which it has owned for eighteen hundred years. But whether the eye rests upon the masters who have done so much for mind, or upon the masters who have spent themselves in manipulating matter, what has been achieved by these great and distinguished men that could be described as the power of God unto salvation? No: the deeper aspects of human life, and much more the grave and real significance of death, are quite beyond them. 3. And yet, even here, a lingering feeling might well be experienced, I do not say of shame, but of hesitation. Those to whom the saving power of Christ's gospel is intimately certain, cannot without difficulty bring themselves to talk about it. We do not any of us readily talk about that which really touches us. Men have no objection to talk politics, because politics address themselves to those common sympathies and judgments which we share with others. But no man will consent to discuss, if he can help it, his near relations or some family interest in public. This motive operates not infrequently in the case of religion. Religion twines itself round the heart like a family affection. The relations of each soul to the Lord of souls are quite unique; and therefore the very best of men are not unfrequently the least able to talk freely on the one subject respecting which they feel most deeply. Doubtless so human and sympathetic a nature as St. Paul's would have felt this difficulty in its full force, and yet we know how completely he overcame it. If he did not yield to the instinct which would have sealed his lips and stilled his pen, this is so because he knew that the gospel of his Lord and Master was not really, like some family question or interest, a private matter for him. The friend of his soul was the rightful, the much-needed friend of every human being. And therefore no false reserve could permit St. Paul to treat the gospel as a private or personal interest. Conclusion: In their degree the feelings which may have been present to St. Paul's mind will have been our own. Pagan Rome has perished, and yet that which it represented to the apostle's eye is still in a modified form before us. And yet to those who can take a sober measure of men and things there are no reasons for being ashamed of Christ's gospel. The world which confronts us is really not more splendid nor yet more solid than the empire which has long since gone its way. The religious weakness and disorganisation which alarms us in the Church is not greater than that which was familiar to St. Paul. Modern attacks upon the faith are not more formidable than those which he refuted. And the gospel is now what it was then, only to a much greater multitude of souls, the power of God unto salvation. 1. "I am not ashamed of the gospel of Christ." Here is a fitting motto, not merely to Christ's great apostle, but — (1) To the humblest and weakest of His ministers. No man who wears His livery can be ashamed of His gospel without incurring even the scorn of the world. (2) For every young man who is entering upon life. You know what is practically meant by being ashamed of the gospel. The creed is best confessed in the life of the believer. (3) For a nation which owes to Christ's gospel so great a debt as England has owed it now for 1,400 years. They tell us, indeed, that the gospel is an admirable guide of life for the individual, but that it has no business to enter into the sphere of politics. But if the religious principle is worth anything, it applies to a million of human beings just as truly as to one. Yet many a man who is exemplary in all the private relations of life, is in his public conduct and political opinions too often ashamed of the gospel of Christ. Let us be honest. Let us either have the courage not to be ashamed of the gospel of Christ in any one department of life and thought, or let us own that we have really adapted the ethics of the New Testament to suit a state of feeling and conduct which they were intended gradually to render impossible. (Canon Liddon.) 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.