Grow With Pastor Joe

The letter to the church at Rome is the magnum opus of the gospel, grace, and glory of Jesus Christ. Paul presents to us the systematic and practical theology of the gospel throughout the entirety of the letter. Within the contents of this letter, we can see man’s guilt (1-3), God’s grace in the gospel (4-8), and God’s glory displayed by His grace in the gospel (9-11). Then, in our study, we see the guidance that the gospel gives to believers to live by faith to the glory of God (12-16). All of this can be summed up in one phrase: the work of Christ. The Lord Jesus Christ reveals our guilt, redeems and reconciles us to Himself (and one another) through the gospel of His grace so that He alone receives the glory throughout eternity. In the previous passage, Paul dealt exclusively with how believers are to exercise their liberty in Christ for the sake of unity within the church. Once more, we must reiterate that the union each believer has with Christ and that the church has with one another is the work of Christ. From start to finish the life of the Christian is primarily the work of Christ for us, in us, and through us. This work is not just to save individuals, but to unite each believer to Himself and with all believers regardless of background. The gospel message is both inclusive and exclusive. Salvation is offered inclusively to any and all people regardless of background. After all, God is no respecter of persons (Acts 10:34). However, the gospel is exclusive in the sense that there is no salvation outside of it no matter how sincere someone may be in their faith. If their faith is in the wrong object, then they will be excluded from the salvation that the gospel offers.

The beauty of the gospel is that both Jews and Gentiles have been saved into the same body. There is not a Jewish church and a gentile church. There is one body with many members from varying backgrounds. The previous chapter and section on Christian liberty and unity showed us that the stronger and weaker believers couldn’t be more different when it came to their backgrounds. However, through the work of Christ, those who couldn’t be more different or divided now couldn’t be more united because of what Christ has done. The work of Christ has eternally united us together in Him and that same work of Christ now presently enables us to live in union with one another to the glory of God. Today’s passage is Rom. 15:7-13 (we’ll save verse 13 for its own sermon) which says, “⁷ Wherefore receive ye one another, as Christ also received us to the glory of God. ⁸ Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: ⁹ And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. ¹⁰ And again he saith, Rejoice, ye Gentiles, with his people. ¹¹ And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. ¹² And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.” In these verses, we will see the intrinsic (essence/nature) work and inclusive (embracing) work of Christ. Paul puts this passage here after dealing with our liberty, unity, and hope to remind us of what the work of Christ has done which should then motivate us to live in the unity that He has provided in the gospel of Christ. Because Jesus has received both Jew and Gentile into His church, we should then receive our weaker and stronger brethren in our daily practical life.

First, let’s look at the intrinsic work of Christ in Rom. 15:7 which says, “Wherefore receive ye one another, as Christ also received us to the glory of God.” We have already covered the summarizing instruction of the first part of the verse in previous weeks as we studied Christian liberty and unity. However, it is important to go back to this verse before moving forward because in this we see the essence or intrinsic nature of Christ’s work of grace through the gospel. There are three things which have been a running theme, but they are seen clearly in His work here in this verse. We are saved through the gospel, by His grace, and for the glory of God. That is the whole message of Romans and New Testament Christianity. The epistle begins with this idea seen in Rom 1:16-17 which says, “¹⁶ 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. ¹⁷ For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.” Then in Rom. 3:21-28 we see that there is no difference between Jew or Gentile for all are guilty but all can be saved by the grace of God offered in the gospel. Throughout the whole letter to the Romans, Paul lays out the intrinsic work of Christ in the gospel that unites us who were separated from God to Himself and one another who were once separated because of out ethnic backgrounds. In verse seven, we see that we have been received by Christ not on the basis of our background or behavior, but simply by believing the gospel of grace that alone is sufficient to save and sanctify. Every believer, regardless of ethnic background, is saved the same way. We have one savior and one saving work seen in the gospel of Jesus Christ. There is no other salvation or any other body of Christ. One body, many members, yet one head. The intrinsic work of Christ is gracious and glorious. God is glorified in the gospel of Jesus Christ and by those who are now united together in Him. Essentially, the intrinsic work of Christ is one that receives enemies, outcasts, and rebels to make a united people, the church (both Jew and Gentile) to the glory of God. The intrinsic work of Christ is seen as well in His name and designation in verse six, “our Lord Jesus Christ,” then once again in verse seven and eight. He is the supreme sovereign of the universe who came to live as the suffering servant and sacrificial savior. The grace and glory of God are most clearly displayed and demonstrated in the work of Christ in the gospel. Because He is the Lord Jesus Christ, He alone has the authority and ability to accept us fully based upon His merit, not ours. Furthermore, because of His intrinsic nature and work, we have been brought together in Him eternally. Therefore, in this present day, everything in our Christian life must be directed by His gracious work in the gospel. We see that His intrinsic work includes us in His plan of redemption which has been seen throughout the letter to the Romans, specifically in the practical theology of our study of Romans 12-16. Now, we are going to see some overlap in the coming section but understand that the intrinsic work of Christ is inclusive in its nature. That will be the focus of our next section.

Second, let’s see the inclusive work of Christ. Rom. 15:8-12 says, “⁸ Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: ⁹ And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. ¹⁰ And again he saith, Rejoice, ye Gentiles, with his people. ¹¹ And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. ¹² And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.” Before we get into the distinctives of the inclusive work of Christ, take note of the structure of this passage. Just as we saw in Rom. 1:16, Paul will show the inclusive work of Christ with the Jew first, then the Greek (Gentile). These themes have been traced throughout the letter and are critical in understanding the systematic and practical theology of the gospel of Christ. Now, through the gospel, both Jew and Gentile are included in God’s plan of redemption and eternal purpose of His own radiating glory throughout the ages to come. Paul is also going to build on the idea that all of scripture, both Old Testament and New Testament are fixated on the person and work of Christ, either in anticipation or announcement. The inclusive work of Christ that has united Jew and Gentile together in Him is also distinct. Jesus came for the same ultimate purpose for both, but in this passage, we will see that the believer with Jewish or Gentile background has a distinct focus as to why they praise God for the work of Christ in their life. This is true for us as well. What we will see is that those believers with Jewish backgrounds praised God for the inclusive work of Christ in Him proclaiming the truth to them by fulfilling the promises of God given to the fathers of Israel. Then, the believers with a Gentile background praised God for the inclusive work of Christ in providing mercy to them to be saved and included in God’s eternal plans. The Jews rejected Christ which led to the salvation of the gentiles by receiving the mercy of Christ, but there is coming a day when Israel will turn to Christ and know the truth that they once and still reject. Rom. 9-11 covers this in great details, so I’ll give you a brief summary. Rom. 9 shows Paul’s desire that the Jews would trust Christ in Rom. 9:2-5 which says, “² That I have great heaviness and continual sorrow in my heart. ³ For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: ⁴ Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; ⁵ Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.” Then, in the same chapter, we see that salvation is all by the mercy of God, not the merit of man so that God would be glorified through the salvation of both Jew and Gentile (9:6-33). Rom. 10 then shows Paul’s continual prayer that national Israel would be saved but also shows the inclusive nature of the work of Christ in that anyone who comes to Christ can be saved. Rom. 10:12-13 says, “¹² For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. ¹³ For whosoever shall call upon the name of the Lord shall be saved.” Then, Rom. 11 shows us not only the inclusive work of Christ, but also that through Israel’s unbelief the Gentiles have received mercy and there is coming a day that the people of ethnic Israel too will trust Christ (11:11-32). This inclusive work of Christ is so marvelous that Paul then has to stop to praise God as we have seen extensively in our continual recalling of Rom. 11:33-36 which says, “³³ O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! ³⁴ For who hath known the mind of the Lord? or who hath been his counsellor? ³⁵ Or who hath first given to him, and it shall be recompensed unto him again? ³⁶ For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.” To this we say, HALLELUJAH! WHAT A SAVIOR!

Now, let’s see the inclusive ministry of Christ to the Jew and Gentile. Firstly, the work of Christ for the Jew was to primarily proclaim the truth of the promises given by God to the Old Testament saints. Something to note is that our English word “was” here is the Greek word “ginomai” which means to become, but this is in the perfect tense which signifies that this is a permanent state. Jesus always was, is, and shall be the savior for the Jewish people. Truly for all people. Even now He is waiting for the day that He returns with His Bride and Israel will believe on Him in an instant as they have the veil of unbelief ripped from their eyes. Christ is permanently a “minister of the circumcision.” The word “minister” here is the word “diakonos” which is where we get the word deacon. It is one who serves in a personal intimate sacrificial way. Jesus was a circumcised Jew because He was born a Jew. Gal. 4:4-7 says, “⁴ But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, ⁵ To redeem them that were under the law, that we might receive the adoption of sons. ⁶ And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. ⁷ Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.” Jesus’ life was the manifestation of the truth of God that had been promised to Israel long ago (Rom. 9:4; Heb. 1:1-4). The word truth is the word “alethia” which is the manifestation of a hidden reality. Jesus came to proclaim the truth of the gospel, grace, and glory that had been hidden under the Old Covenant. All throughout the Old Testament, there were types and figures of Christ, but Jesus has now come in the fullness of time to redeem those who were under the law. It has been said in a variety of ways by a variety of men that the Old Testament is the New Testament concealed, and the New Testament is the Old Testament revealed. Jesus is still the only hope for Israel to be saved. In His incarnation, the truth, grace, and glory of God is manifest in the flesh of the man Christ Jesus. John 1:14-17 says, “¹⁴ And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. ¹⁵ John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. ¹⁶ And of his fulness have all we received, and grace for grace. ¹⁷ For the law was given by Moses, but grace and truth came by Jesus Christ.” The promises of land, seed, and blessing that were given to the fathers, specifically Abraham (Gen. 12) are fulfilled in Christ. He is the promised seed of the woman (Gen. 3:15) who gave the land and will rule from the land. He is the greatest blessing from and to Israel. They missed this truth at His first coming (John 1:10-11) but they won’t miss it at His second coming (Isa. 66). Christ fulfilled the law by actively obeying it in His earthly life and as well in His passive obedience unto death to offer salvation to the Jew first and then the Gentile (Phil. 2:1-11). This is the inclusive work of Christ that has brought little Israel unto Himself (coming in the fullest sense in the future) and has brought them together with the Gentiles through the gospel by His grace and for His glory.

Secondly, the inclusive work of Christ deals with the inclusion of the Gentile nations in His plan of redemption. Paul includes this truth by saying, “And that the Gentiles might glorify God for His mercy.” (Rom. 15:9).  While the believer with the Jewish background rejoices in the truth of Christ that confirms the promises of God in the Old Testament, the believer from a Gentile background praises God for the mercy that has included us in the same church, body, and bride of Christ. We have been grafted into God’s plan of grace by the gospel for the eternal glory. The gospel offers mercy to all, both Jew and Gentile. This is seen in Eph. 2-3 in greater detail. Let me give you a few key verses. Eph. 2:11-22 which says, “¹¹ Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; ¹² That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: ¹³ But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. ¹⁴ For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; ¹⁵ Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; ¹⁶ And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: ¹⁷ And came and preached peace to you which were afar off, and to them that were nigh. ¹⁸ For through him we both have access by one Spirit unto the Father. ¹⁹ Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; ²⁰ And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; ²¹ In whom all the building fitly framed together groweth unto an holy temple in the Lord: ²² In whom ye also are builded together for an habitation of God through the Spirit.” We were once vessels of wrath, but now we have received mercy to be included in God’s saving work in Christ so that He would be glorified in saving, both Jew and Gentile alike. God is glorified most fully in the inclusive work of Christ that is seen at the cross that rent the veil of the Temple, but also now takes away the wall of separation between Jew and Gentile. There at the cross of Christ, He is the one God-Man who by His life, death, and then resurrection inclusively brings us together in His redemptive work. It is mercy that makes outcasts included at the same table. It is mercy that takes enemies and sits them at the table of the King. It is mercy that takes the hungry and gives them a feast from the King’s cupboard. It is mercy that saves the unrighteous and undeserving. It is mercy that saves idolators and immoral sinners. It is mercy that gives us a seat at the same table as God’s covenant people, for now by mercy a new and better covenant has been instituted in Christ. Then, Paul reaffirms this truth in quoting Ps. 18:49, Deut. 32:43, Ps. 117:1, and Isa. 11:1 to show the inclusion of the Gentiles. Each of these in sequential order shows God’s inclusion of them from being outsiders only hearing of God’s grace and glory to then being active participants in giving God glory in Christ by the grace given in the gospel. Including Gentiles was not God’s backup plan. The church made up of Jew and Gentile was not God’s last resort. This is God’s plan of the ages (See Rom. 11:33-36; Eph. 1:1-14).

Because Christ has received us through His intrinsic and inclusive work, we can receive one another and rejoice that we are members of the same body with the same savior as the Head, the Lord Jesus Christ. The gospel is guaranteed by grace to carry us to glory together for it has grafted us together in Christ Jesus. We are in eternal union with Christ and one another. It is in the gospel that truth and mercy meet which is a picture of the inclusive work of Christ. Ps. 85:10 says, “Mercy and truth are met together; righteousness and peace have kissed each other.” Ps. 86:15 says, “But thou, O Lord, art a God full of compassion, and gracious, long suffering, and plenteous in mercy and truth.” Ps. 98:3 says, “He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.” Ps. 115:1 says, “Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy, and for thy truth’s sake.” Then, Pr. 16:6 says, “By mercy and truth iniquity is purged: and by the fear of the Lord men depart from evil.” The truth is that mercy has included us together in Christ’s redeeming and reconciling work so that we would eternally be rejoicing in the gospel, grace, and glory of Jesus Christ together in united harmony in the honor of our Lord Jesus Christ. Will you still reject those that Christ has received? Will you receive the truth and mercy that are offered in the gospel of Christ? May we praise the Lord for His incomparable work in the gospel to save sinners by His grace and for His glory.