Absence of Trust Vs. Trusting Teams

Members of Teams with an Absence of Trust:

• Conceal their weaknesses and mistakes from one another
• Hesitate to ask for help or provide constructive feedback
• Hesitate to offer help outside their own areas of responsibility
• Jump to conclusions about the intentions and aptitudes of others without attempting to clarify them
• Fail to recognize and tap into one another's skills and experiences
• Waste time and energy managing their behaviors for effect
• Hold grudges
• Dread meetings and find reasons to avoid spending time together

Members of Trusting Teams:

• Admit weaknesses and mistakes
• Ask for help
• Accept questions and input about their areas of responsibility
• Give one another the benefit of the doubt before arriving at a negative conclusion
• Take risks in offering feedback and assistance
• Appreciate and tap into one another's skills and experiences
• Focus time and energy on important issues, not politics
• Offer and accept apologies without hesitation
• Look forward to meetings and other oppourtunities to work as a group
  

5 Dysfunctions of a Team:

1. Dysfunction #1: Absence of Trust

   The fear of being vulnerable with team members prevents the building of trust within the team.

2. Dysfunction #2: Fear of Conflict

   The desire to preserve artificial harmony stifles the occurrence of productive ideological conflict.

3. Dysfunction #3: Lack of Commitment

   The lack of clarity or buy-in prevents team members from making decisions they will stick to.

4. Dysfunction #4: Avoidance of Accountability

   The need to avoid interpersonal discomfort prevents team members from holding one another accountable.

5. Dysfunction #5: Inattention to Results

   The pursuit of individual goals and personal status erodes the focus on collective success.

Characteristics of High Performing Teams

Teams willing to address the five dysfunctions can experience the following benefits. High performing, cohesive teams:

• Are comfortable asking for help, admitting mistakes and limitations and take risks offering feedback
• Tap into one another's skills and experiences
• Avoid wasting time talking about the wrong issues and revisiting the same topics over and over again because of lack of buy-in
• Make higher quality decisions and accomplish more in less time and fewer resources
• Put critical topics on the table and have lively meetings
• Align the team around common objectives
• Retain star employees

Conquer Team Dysfunction.

Addressing the Dysfunctions. To begin improving your team and to better understand the level of dysfunction you are facing, ask yourself these simple questions:

• Do team members openly and readily disclose their opinions?
• Are team meetings compelling and productive?
• Does the team come to decisions quickly and avoid getting bogged down by consensus?
• Do team members confront one another about their shortcomings?
• Do team members sacrifice their own interests for the good of the team?

The Dysfunctions

Dysfunction #1: Absence of Trust

This occurs when team members are reluctant to be vulnerable with one another and are unwilling to admit their mistakes, weaknesses or needs for help. Without a certain comfort level among team members, a foundation of trust is impossible.

Dysfunction #2: Fear of Conflict

Teams that are lacking on trust are incapable of engaging in unfiltered, passionate debate about key issues, causing situations where team conflict can easily turn into veiled discussions and back channel comments. In a work setting where team members do not openly air their opinions, inferior decisions are the result.

Dysfunction #3: Lack of Commitment

Without conflict, it is difficult for team members to commit to decisions, creating an environment

where ambiguity prevails. Lack of direction and commitment can make employees, particularly star employees, disgruntled.

Dysfunction #4: Avoidance of Accountability

When teams don't commit to a clear plan of action, even the most focused and driven individuals

hesitate to call their peers on actions and behaviors that may seem counterproductive to the overall good of the team.

Dysfunction #5: Inattention to Results

Team members naturally tend to put their own needs (ego, career development, recognition, etc.) ahead of the collective goals of the team when individuals aren't held accountable. If a team has lost sight of the need for achievement, the business ultimately suffers.

The Rewards

Striving to create a functional, cohesive team is one of the few remaining competitive advantages available to any organization looking for a powerful point of differentiation. Functional teams avoid wasting time talking about the wrong issues and revisiting the same topics over and over again because of lack of buy-in. Functional teams also make higher quality decisions and accomplish more in less time and with less distraction and frustration. Additionally, "A" players rarely leave organizations where they are part of a cohesive team.

Successful teamwork is not about mastering subtle, sophisticated theories, but rather about

embracing common sense with uncommon levels of discipline and persistence. Ironically, teams

succeed because they are exceedingly human. By acknowledging the imperfections of their

humanity, members of functional teams overcome the natural tendencies that make teamwork so elusive.

James The Just

This is a fascinating book on James from a Jewish perspective.

A Jewish book. Written by Dr. David Friedman (Jewish Rabbi, scholar, former Academic Dean and Professor of Jewish Studies at King of Kings College in Jerusalem, Israel; currently lectures internationally on biblical topics), James The Just presents the view from a Messianic perspective by focusing on the Jewish aspects of this practical NT book. The author states that this is not a verse-by-verse exegetical commentary. He encourages us to put on our Jewish glasses (if we are not Jewish), and to read the NT as a Jewish book, which is the context in which James was written.

Who is James? James (Ya'akov was his real name) was the chief rabbi of his early Messianic Jewish community in Jerusalem. His role was that of Torah teacher par excellence, chief halakhic judge and authority, and spokesman for the entire community. (Halakha or halakhic: Applications of the biblcal commandments to a community lifestyle.) In brief, Ya'akov was:

1. a chief rabbi.
2. a Torah scholar.
3. a Bible commentator.
4. akin to a high court judge.
   

A practical application of Leviticus. The writings of Ya'akov were a specific style of rabbinic writings. It is a collection of highlights from the sermons of the chief rabbi of Jerusalem's Messianic Jewish community. Likely, James gave these sermon talks on Sabbaths where the ending section of Leviticus was studied (chapters 19-22).

It was a collection of a particular rabbi's sayings and teachings (a Yalkut, in Hebrew, is a collection of highlighted teachings by a rabbi, often collected by his students). The main emphases of the yalkut are:

• practical Torah
• practical encouragement on how to live
• not philosophical, but concrete: instructional guides on how to live according to Torah
• most misunderstood point: "fiath & works," Ya'akov's point: keeping the instructions of the Torah is proof that one has strong faith in God and in Messiah Yeshua (Jesus).
  

The subjects found in Leviticus 19-22 which Ya'akov expounds upon are:

1. The proper use of speech (in rabbinic literature, it is the laws of improper speech, speaking behind someone's back, smearing another and slander).
2. Proper business practices.
3. Contractual oaths.
4. The showing of favoritism in legal matters.
5. The value of being humble.
6. Society's obligation to widows and orphans.
7. The royal law of the Torah.

His words were written down by a scribe or by his students, for distribution into the Diaspora as instrumental guides for communities. His "book" may have been distributed and studied as commentary to Leviticus 19-22 in early Messianic Jewish communities in the Diaspora.

Though James is written in Greek, the letter of James is a uniquely Messianic Jewish view based on thoroughly Torah-based concepts that are from the five books of Moses. It is Jewish in:

1. Subject matter.
2. Tone.
3. Emphasis.
4. It's main expressed points.

As expressed in Jas 1:22-25, "...the most important matter is not study (of the Torah), but the practice" (Shimon, son of Paul's teacher, Gamliel). The first century Jewish world, both Jews and Messianic Jews, views "works" as the performance of the biblical commandments as stemming from one's faith in God, and never in opposition to it. In Jewish thought, the purpose of fulfilling the biblical commandments was never to earn entrance into the world to come, which may be a misconception of many today.

I received a copy of the book for free from Messianic Jewish Publishers & Resources via Cross Focused Reviews in exchange for my review. I am under no obligation to provide a favorable review.

Romans 3:21-26

"But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify" (Rom 3:21, NIV).

1. Why does Martyn Lloyd-Jones exclaim that "there are no more wonderful words in the whole of Scripture than just these two words 'But now...'" (Rom 3:21a)? Notice also, "But God..." (Eph 2:4).
2. "Apart from law" suggest a new era of salvation. What does the law in the old era expose about man's spiritual state (Rom 1:18-20; 2:1, 4-5, 23-24; 3:9, 19-20)? How does "the Law and the Prophets testify" to "the righteousness of God" (Rom 4:1-8; Gen 15:6; Ps 32:1-2)?
3. What is being referred to by the phrase "has been made known" (Rom 3:21-22)? What event helps us to know "the righteousness of God" (Lk 23:47)?
4. "Righteousness" is having a "right relationship with God." However, John Stott explains "the righteousness of God" (21-22, 25-26; 1:17; Phil 3:9) in three ways as:
1. An attribute of God: This is a quality--who God is.
2. An activity of God: This is an action--what God does. (N.T. Wright.)
3. An achievement of God: This is a gift--what God bestows, confers and accomplishes. (Reformed.)
• Can you explain each phrase? Can the righteousness of God mean all three?
5. How does one come to know the righteousness of God (Rom 3:22a, 25a)?
6. How does Rom 3:22b-23 summarize a main theme in chapters 1-3?
7. Explain how we are "justified freely by his grace" (Rom 3:24a). What is redemption (Rom 3:24b)?
8. Explain "God presented Christ as a sacrifice of atonement, through the shedding of his blood" (Rom3:25a)?
9. What sins did God pass over that were previously committed (Rom 3:25b)? How can God be just and still justify those who sin (Rom 3:25b-26)?

Justification and the Righteousness of God (Romans 3:21-26)

Rom 3:21-26 is regarded by scholars and theologians as "the center and heart" of Romans as as "possibly the most important single paragraph ever written."

Rom 3:21-26 is loaded with key theological terms, and the phrase "righteousness of God" stands out.

1. The noun "righteousness" {δικαιοσύνη (dikaiosynē)} occurs 4 times (Rom 3:21, 22, 25, 26).
2. The verb "justify" {δικαιόω (dikaioō)} occurs 2 times (Rom 3:24, 26).
   
3. The adjective "just" {δίκαιος (dikaios)} occur once (Rom 3:26).
   

Rom 1:18-3:20 is the preceding section that has amply demonstrated in detail just how much sinful human beings--both Jews and Gentiles, both the religious and the irreligious--are in desperate need of this righteousness.

Rom 3:21-24 falls into four parts:

1. The revelation of God's righteousness as it relates to the OT (Rom 3:21).
2. All human beings, equal in sin, have equal access to God's righteousness through faith (Rom 3:22-23).
3. The source of God's righteousness is the gracious provision of Christ as an atoning sacrifice (Rom 3:24-25a).
4. The atonement not only provides for the justification of sinners but also demonstrates the "just-ness" of God throughout the process (Rom 3:25b-26).

"Righteousness of God" in Rom 3:21-22 refer to the justifying act of God, while in Rom 3:25-26 it refers to the "integrity" of God, his always acting in complete accordance with his own character. 

Douglas Moo — The Epistle to the Romans (New International Commentary on the New Testament, 1996).

Sam Storms -- Romans 3:21-31.

Top 10 Tips for Clearer Preaching

1. (Prepare a lot, share a little.) The more you say, the less people will remember. . . . "Sermons are improved by shortening."
   
2. (Have mainly 1 thing to say, not many things.) Make the 'big idea' shape everything you say. . . . That's one of the best reasons to preach from a full script—you get to edit before you speak. . . . [From p. 64: "[I]t's easier for your listeners to catch a baseball than a handful of sand."]
3. Choose the shortest, most ordinary words you can. . . . The more complex your subject, the more helpful it is to describe it in ordinary words. . . .
4. (Sound normal, like yourself.) Use shorter sentences. . . . This isn't about 'dumbing down' your content. It's about communicating complex content clearly. (But keep in mind that alliteration is no longer considered tasteful.) More importantly, it's about sounding like a normal, conversational you.
   
5. (Speak informally and extemporaneously.) Forget everything your English teacher taught you. . . . [I]f you're scripting a sermon you should expect it to read badly. It should break almost all the norms of good written expression and follow the rules of informal speech instead.
   
6. (Avoid TMI.) Am I repeating myself? . . . [A]s you're introducing a new idea, it's incredibly helpful to restate the first sentence three times, rephrasing it each time but adding no new information. . . . Avoid giving too much information and learn the difference between the pace of your speech (in 'words per minute') and the pace of information (in 'ideas per minute').
7. Translate narratives into the present tense. . . . [This] makes a story seem real and immediate—it's just like being there.
   
8. (Share what's simple.) The six-million-dollar secret of illustrating. . . . Don't sweat over illustrating the complicated stuff—just illustrate the obvious! . . . Illustrate the obvious, and the complex ideas will take care of themselves, because your listeners will be fresh and focused enough to stay with you.
9. (Share stories.) People love to hear about people. . . . The journalist's rule is this: if there are no people, there's no story.
   
10. (Explain before quoting a key verse or text.) Work towards your key text. . . . When you're quoting a verse, help out the listener by setting it up before you read it, rather than after.
    

Most natural communicators—whether scripted or not—tend to do most of these things by instinct.

Gary Millar and Phil Campbell, Saving Eutychus: How to Preach God's Word and Keep People Awake  (Kingsford NSW, Australia: Matthias Media, 2013), 50–61.

Top 10 Tips for Being Clearer.

Gospel Diagnosis (Rom 3:1-20)

Four objections raised and refuted (Rom 3:1-8)

1. God did not help his people (Rom 3:1-2).
2. God is not faithful to his people (Rom 3:3-4).
3. God is not fair or just (Rom 3:5-6).
4. God does not mind sin because sin increases God's glory (Rom 3:7-8).
   

Seven indictments on sinful humanity (Rom 3:9-18) that affects:

1. Our legal standing (Rom 3:10).
2. Our minds (Rom 3:11a).
3. Our motives (Rom 3:11b).
4. Our wills (Rom 3:12).
5. Our tongues (Rom 3:13-14).
6. Our relationship with others (Rom 3:15-17).
7. Our relationship with God (Rom 3:18).

Questions:

1. Twice, Paul answers the same question differently (1,9). How would you explain the apparent contradiction?
2. Rom 3:1-8 are four objections that Paul has likely heard during his evangelism. Can you identify them? How did Paul answer and refute each objection? What can you learn here about apologetics in evangelism?
3. Why would his objectors and detractors slanderously accuse Paul of antinomianism (8; 6:1, 15)?
4. What is Paul's conclusion (9)? How do you feel about Paul's claim about sin's influence on your life?
5. What evidence does Paul give for such a bleak conclusion (10-18)? Can you list and identify all the ways that sin affects all of life? How do you see the effects of sin on your life, thoughts, speech and relationships?
6. What is the right response of those who those who know the law (19; Isa 64:6)? The wrong response?
7. Rom 3:19-20 is Paul's conclusion of Rom 1:18-3:18. Why did Paul take two chapters to reach this conclusion?

Romans 2:1-3:20. Sam Storms.
No One Seeks God (Rom 3:9-20). Tim Keller.

The argument from Rom 2:1ff is that the possession of the law by Israel, although an advantage in some respects, ensures only that Israel will be judged because of their failure to obey it (Rom 2:12-16, 17-24, 25-29).

Romans 1:18-3:20 (Douglas Moo)

Paul's Target in Romans 1-3: All People

1. Rom 1:18-19: All People.
   
2. Rom 1:20-32: People Apart from Special Revelation.
3. Rom 2:1-16: People Who Rely on their Birthright.
4. Rom 2:17-3:8: The Jews.

Summary of Paul's basic arguments in Romans 2-3

1. The Principle: "...it is those who obey the law who will be declared righteous" (Rom 2:13).
   
2. The Problem: "...Jews and Gentiles alike are all under the power of sin" (Rom 3:9).
   
3. The Prospect: "...no one will be declared righteous in God's sight by the works of the law" (Rom 3:20).

The problem is not that human beings sin. The problem is that (all) human beings are under sin's power (Rom 3:9), regardless of whether Jew or Gentile, Christian or non-Christian, Jewish Christian or Gentile Christian. Man's problem is far more than just doing bad things (which is obvious for Gentiles and the non-religious, but not as obvious for the Jew and the religious). The problem rather is that we are helpless slaves to doing bad things and can't rescue ourselves (though the Jew or moral person or Christian is far better and able to control outwardly, so as not to appear to be doing bad things before the eyes of people).

Romans 2:1-11/Moo/Lecture6. Rom 2:1-4. When Paul was preaching about the sin of wayward lawless immoral Gentiles (Rom 1:18-32), he noticed that the Jews, who were conservative, "moral" and religious would wholeheartedly agree with Paul as to how bad the Gentile sinners were. Thus, Paul, says, "'You' have no excuse either."

"You" is singular. Paul uses a "diatribe" device (which he uses quite a lot) as his teaching device by addressing a single person--an opponent one is debating with, or a teacher/student dialogue. This allows other people to hear a dialogue as the way to teach them. Paul is not directly addressing the Roman Christians, but is helping them to understand his point. He is having the Jew in mind here (Rom 2:17), without specifically identifying them, so as to help them and invite them to identify themselves.

Who is Paul referring to in Rom 2:7, 10? NT Wright says that they refer ultimately to Christians (Rom 8:4). Moo prefers regarding these verses as Paul making a statement as a principle as to how God judges all people impartially.

Romans 2:12-16/Moo/Lecture7. Paul introduces for the first time the word "law" (Rom 2:12). When he uses this word in Romans he is talking about the law of Moses (Torah). In Rom 2:12, Paul is saying that the Jews should not think they are exempt from judgment just because they have the law, which the Gentiles do not have, since God will judge both Jew and Gentiles on the same basis.

Who is Paul referring to in Rom 7:14? Some regard them as Christians (as with Rom 2:7, 10). Moo prefers to regard them as non-Christian Gentiles. Paul's point is that the Jews should not brag about having Torah, because the Gentiles have some form of law in their hearts (God's moral will) as well.

Paul is trying to level the playing field between Jew and Gentile, because the Jews has a strong sense of exclusivity. Though they have been given special privileges as the chosen people, but they have regarded and taken their view of themselves too far.

Does Rom 2:15 mean that non-Christians who live according to the light they have been revealed be saved? Rom 3:9-20, 23 seems to say "No." God does not grade on a curve.

The conscience is like an inbuilt monitor or barometer or gauge that God puts in all humans to assesses how well we are doing regarding what is morally right or wrong.

Romans 2:17-3:20Moo/Lecture8. It doesn't matter whether you are a Jew, have Torah, brag about God (Rom 2:17) or are circumcised (Rom 2:25ff), what counts is whether or not you do what Torah says (Rom 2:13). Simply being baptized cannot save a Christian, just as being circumcised cannot save a Jew.

Rom 3:1. Paul is working out a balancing act. You can't assume on your heritage in order to be saved. Yet there are advantages to being a Jew.

Romans 2:6-29 (Douglas Moo's translation)

The Impartiality of Judgment (Rom 2:6-11)

6For he will render to each person according to that person's works. 7On the one hand, to those who by their persistence in a good work are seeking glory and honor and immortality [he will render] eternal life; 8but on the other hand, for those who are characterized by selfishness and who disobey the truth while obeying unrighteousness, there will be wrath and fury. 9There will be tribulation and distress for every soul of a person who does evil, for the Jew first and then for the Greek; 10but there will be glory and honor and peace for everyone who does good, for the Jew first and then for the Greek. 11For there is no partiality with God.

Judgment and the Law (Rom 2:12-16)

12For as many as sin without the law will also perish without the law. And as many as sin in the law will be judged through the law. 13For it is not the hearers of the law who are just before God, but it is the doers of the law who will be justified. 14For whenever the Gentiles who do not have the law do by nature the things of the law, they are a law to themselves, even though they do not have the law. 15They show that the work of the law is written on their hearts, their consceince bearing witness and their thoughts among themselves both accusing and excusing them; 16on that day when God, through Christ Jesus, will judge the secret things of people, according to my gospel.

The Limitations of the Covenant (Rom 2:17-29)

The Law (Rom 2:17-24)

17Now if you call yourself a Jew, and take pride in the law, and boast in God, 18and know his will and approve those things that are best, being instructed by the law, 19and being convinced that you are a guide to the blind, a light for those who are in darkness, 20an instructor of the foolish, a teacher of the immature, having the embodiment of knowledge and truth in the law -- 21therefore will you who teach another, not teach yourself? Do you who preach against stealing, steal? 22Do you who say not to commit adulter, commit adultery? Do you who detest idols, rob temples? 23You who are boasting in the law are, through your transgression of the law, dishonoring God. 24For "the name of God is being blasphemed among the nations because of you," even as it is written.

Circumcision (Rom 2:25-29)

25For circumcision is of profit if you practice the law. But if you are a transgressor of the law, your circumcision has become uncircumcision. 26If, then, the person who is uncircumcised guards the just decrees of the law, will not that person's uncircumcision be considered as circumcision? 27And the person who is uncircumcised by nature who completes the law will judge you who, though having the letter and circumcision, are a transgressor of the law. 28For it is not the Jew who is one outwardly who is the Jew, nor is it the outward circumcision, in the flesh, that is circumcision, 29but it is the Jew who is in secret who is the Jew, and who has the circumcision of the heart, in the Spirit, not in letter. That Jew has praise not from human beings, but from God.

Gospel Impartiality (Rom 2:6-29)

"God 'will repay each person according to what they have done.'" "For God does not show favoritism." (Rom 2:6, 11).

Based on Rom 1:16-17, Romans may be summarized as:

1. Romans 1-8: The gospel, the righteousness of God.
2. Romans 9-11: First to the Jew, then to the Gentile.
3. Romans 12-16: The righteous life.

Our sermons:

1. Gospel of Grace (Rom 1:1-6).
2. Gospel Enthusiasm (Rom 1:7-15).
3. Gospel Power (Rom 1:16-17) [Gospel Faith, Gospel Righteousness and Gospel Life.]
   
4. Gospel Suppression, which results in Idolatry (Rom 1:18-2:5)
5. Gospel Impartiality (Rom 2:6-29).

Recap:

• What is the goal of the gospel (Rom 1:5)? Why was Paul so eager to preach the gospel (Rom 1:15)?
• You are responsible to believe. But explain why gospel faith is God's work and not a human work (Rom 1:16; Phil 1:6; 2:12-13).
• Explain the difference between "the righteous will live by faith" and "the one who by faith is righteous will live" (Rom 1:17c).
  
• Regarding the gospel in Rom 1:16, what is its effect, power, scope, condition and history?
• Why are people, including Christians, ashamed of the gospel (Rom 1:16a)?
  

Romans 2:6-29:

1. Who is "you" (Rom 2:1, 17)? Why is this a scathing indictment? What is the difference between those who pass judgment in Rom 2:1, 3 and those who are called to judge all things (1 Cor 2:15) and those who deal with sin (Gal 6:1)?
2. If salvation is by faith alone (Rom 1:16-17), why is judgment according to works (Rom 2:6, 11; Ps 62:12; Prov 24:12)? Why might Jews and moralists expect God to be partial (Rom 2:11)?
3. What are some specific tests that indicate that indicate that a heart is right with God (Rom 2:7; Heb 3:14; Rom 1:5)? Not right with God (Rom 2:8)?
4. What is the reward of the righteous (Rom 2:7, 10)? The destiny of the wicked (Rom 2:8-9)? Define the terms.
5. What do you learn from the phrase repeated twice (Rom 2:9b, 10b)?
6. How do people without the law of God still have it written upon their conscience (2:12-15)?
7. List 6 things that the Jews were proud of (Rom 2:17-24). Is this pride in the gospel? In their moral decency and virtue?
8. How can it be wrong to "rely on the law and boast in God" (Rom 2:17)? How can this turn into moralism and corporate identity?
   How does dead orthodoxy happen (Rom 2:21-29)? How is God's name scorned because of Christians (Rom 2:24)?
9. How might Rom 2:17-29 be a warning to active Christians and church people today?

The characteristics of the gospel (Rom 1:16):

1. Its effect: Destroys shame.
2. Its power: A life giving force.
3. Its scope: Anyone without distinction.
4. It's condition: Faith.
5. It's history: Jew first, then the Gentile.

The content of the gospel (Rom 1:17):

1. The righteous God provides a perfect righteousness and record for us.
2. It is received by faith permanently and exclusively.
3. The result of reception is a new way of life.

God's Judgment is according to (Rom 2:1-16):

1. Our knowledge (Rom 2:1-3).
2. God's patience (Rom 2:4-5).
3. Our works (Rom 2:6-8).
4. NOT according to our pedigree (Rom 2:9-11).
5. Our knowledge (Rom 2:12-16).

The failure of moralism (Rom 2:17-24), moralists (Rom 2:21-24) and religion (Rom 2:25-29).

Introduction

In Rom 1:18-32, Paul shows how the pagan Gentile world has rejected God and plunged into immorality and idolatry. Paul's critique of the pagan world and lifestyle would have been roundly supported by any Jewish person listening to him. But they would have thought Paul's condemnation of them was true simply because they were Gentiles. (And consequently, they were exempt from his condemnation simply because they were Jews.) Now this is exactly how any religious person would listen to Rom 1:18-32 today. They would say, "Yes, of course God's wrath lies on the immoral, the pagan, the one who lives a life of debauchery. But we have the Word of God and live by that. We are not condemned." But it is because of the subtlety of sin and of idolatry that religious people can seem to be agreeing with Paul about Rom 1:18-32 and yet be completely deluded!

Thus, Rom 2:1ff, Paul shows the Jews (and religious people) that they were missing the whole point of the gospel! The heart of the gospel is that "the righteousness of God is revealed, a righteousness that is by faith from first to last" (Rom 1:17). Paul shows us that everyone runs from it and tries to avoid it. We run from it whenever we rely on anything or anyone else but Jesus and his perfect, finished work. The pagans rely on their appetites, which become chains around their neck (Rom 1:18-32), but the religious people rely on religion and moral observance, which stores up God's wrath just as much (Rom 2:5). The pagans worship self through appetite, but the religious worship self through morality and religion. There are many ways to rely on (i.e. worship and serve — Rom 1:25) the creature rather than the Creator.

If you are a moral person who is satisfied with your spiritual state, you are denying the doctrine of righteousness through faith only. If you do not feel like a hopeless sinner, if you do not feel that God would have a perfect right to cast you off this minute because of the condition of your life and heart, then you are denying the gospel, and when it is open to you it won't change you or lift you up. You don't get it.

Reference:

1. Romans Leader's Guide. Tim Keller.
   
2. The Guilt of the Moralist and the Jew. Study guide for Romans 2 (David Guzik).
   
3. Romans Bible study questions.
   

Christian (and other) Righteousness

The difference between Christian righteousness and all other kinds of righteousness.

1. There is a political or civil righteousness. This is what world leaders, diplomats, civic leaders and lawyers must teach.
2. There is a "social" righteousness, which is acting, speaking, dressing, and carrying oneself correctly according to the traditions and mores of a particular culture or vocation or field. This is what parents and families and schools teach.
3. There is moral righteousness, "the righteousness of law" that comes from obeying the Ten Commandments. This the church teaches (but only in light of the "Christian" righteousness, below).
4. The righteousness that comes from relationships — becoming attractive and loved by people of both sexes.
5. The righteousness that comes from career achievement — becoming successful or respected or monied through your talent and work.]
   

There is another, a far better righteousness, which Paul calls "the righteousness of faith" — Christian righteousness. This one we must distinguish from the rest because works in a completely different way from the others. The other kinds of righteousness we can work at ourselves, by our own strength. But this Christian righteousness is the greatest of all. God puts it on us without our lifting a finger. It has nothing to do with our obeying God's law; it has nothing to do with what we do or how hard we work, but it is given to us and we do nothing for it. It is a passive righteousness, while the others we have to work for. (It is perfect righteousness, because it is the perfect record of all Christ did in living and dying, while the other kinds are partial and imperfect.) And it is free righteousness, for we don't do anything or give anything to God to get it, but we receive it, because someone else has done all the work for it in our place. Therefore it is "passive" righteousness.

This passive righteousness is a mystery that someone who doesn't know Jesus can't understand. As a matter of fact, Christians never completely understand it themselves, and do not take advantage of it when they are tried and tempted. So we have to constantly teach it to others over and over and we must repeat it to ourselves. For anyone who does not understand this righteousness and fails to cherish it in the heart, will continually be buffeted by fears and depression. Nothing gives peace like this passive righteousness.

A faithful communicator of God's Word will give out the law so it is kept in perspective. If the law is pressed on people's consciences, giving them the impression that they must obey it to win God's favor, then Christian righteousness becomes mixed up with earned/moral righteousness in the people's minds. Instead the Law must be taught clearly, to see the futility of satisfying it, of meriting God's favor and love through it. Then a person must have the "law and works" taken out of his sight and be shown the gospel, Christian righteousness.

If the truth of being justified by Christ alone (not by our works) is lost, then all Christian truths are lost. For there is no middle ground between Christian righteousness and works-righteousness. There is no other alternative to Christian righteousness but works-righteousness; if you do not build yourself on the work of Christ you must build your life on your own work and effort. On this truth and only on this truth the church is built and has its being. Now if we cannot see the differences between the two kinds of righteousness, and if we do not take hold of Christ by faith, sitting at the right hand of God (Hebrews 7:25) who pleads our case, sinners that we are, to the Father, then we are under the Law, not under grace, and Christ is no Savior, but a Lawgiver, and is no longer our salvation, but an eternal despair.

D.M. Lloyd-Jones ("The True Foundation" in Spiritual Depression).

Roman's Leader's Guide. Tim Keller.

Gospel Righteousness

In Romans so far, we considered:

1. Gospel of Grace (Rom 1:1-6).
   
2. Gospel Enthusiasm (Rom 1:7-15).
   
3. Gospel Power (Rom 1:16).
4. Gospel Righteousness (Rom 1:17) is next.
   

What does Paul mean by the righteousness of God? There are three options.

1. An attribute of God, the righteousness that characterizes God. This righteousness may be either (a) God's justice (Rom 3:5, 25-26), according to which he always does what is right, or (b) God's faithfulness, according to which he fulfills his covenant promises to his people.
2. A status or position that God bestows on those who believe. It is therefore a righteousness that comes from God. Martin Luther gave eloquent expression to this view in the 16th century. Luther concluded that the righteousness of God that is revealed in the gospel is a gift of God given to sinners through faith. This righteousness is purely forensic or legal. It is a matter of our judicial standing before God, not our internal or moral transformation. Thus, Luther's view is that Paul refers here to the righteous status that comes from God in the gospel through faith.
3. An activity of God. The righteousness of God is God's action of intervening on behalf of his people to save and deliver them. This idea has strong support from the OT (Isa 46:13; 50:5-8; Mic 7:9).

"I greatly longed to understand Paul's epistle to the Romans, and nothing stood in the way but that one expression 'the justice of God,' because I took it to mean that justice whereby God is just and deals justly in punishing the unjust. My situation was that, although an impeccable monk, I stood before God as a sinner troubled in conscience, and I had no confidence that my merit would assuage him.

Therefore, I did not love a just and angry God, but rather hated and murmured against him. […] Night and day I pondered until I saw the connection between the justice of God and the statement that, 'the just shall live by his faith.' Then I grasped that … through gift and sheer mercy God justifies us through faith. Thereupon I felt myself to be reborn and to have gone through open doors into paradise." "When I saw that Law meant one thing and Gospel another, I broke through." Martin Luther.

The Power of the Gospel (Rom 1:1-7, 14-17) by Tim Keller.

1. The form of the gospel: News not advice.
   
2. The content of the gospel: Not just forgiveness but clothed in righteousness.
3. The power of the gospel: The gospel is power; first recognize its offensiveness.
   

All scholars, seminarians and students of Romans state that Rom 1:16-17 are Paul's way of putting the gospel in a nutshell, his message in a kind of thesis statement.

Be like Jesus. If I ask somebody, "What do you think the essence of Christianity is? What does it mean to be a Christian?" the average person on the street would say, "Well, I think it means to try to live like Jesus and try to love your neighbor, try to live by the Golden Rule." I want you all to know I think that is an incredibly great idea. Let's all do that. I'm all for it, but that's not news. That's not the heart of Christianity. It can't be, because it's not news.

You either shrug, or are bugged, or are smug. If you say to somebody, "Here's the essence of the Christian message. You need to live like Jesus and love your neighbor according to the Golden Rule," there are only three responses to that. One is you say, "Sure, I knew that." Shrug. Indifference.The second, like Luther, is, "Oh, that's very hard. I can't do that." Crushed. Discouraged. The third is the Pharisees say, "I do that all the time." So either shrugged or bugged or smug. No breakthrough. No breakthrough!

Here's the first test. I don't know what you believe, but whatever you believe about God or how you ought to live, is it mainly about you, or is it mainly about what he has done? Is it mainly about you and what you must do, or mainly about him and what he has done? Which is it? See the breakthrough? The gospel is news, not advice.

The first breakthrough is when you see it's not advice but news. The second breakthrough is when you see it's not just forgiveness, but it's being clothed in the righteousness of Christ (2 Cor 5:21). It's a righteousness from God given to me as a gift.

When you ask somebody (I do all the time), "Hey, are you a Christian?" and the person says, "Well, I'm trying," that shows they have no idea about what Christianity is about because Christianity is a standing. We have access to this grace in which we stand. See? It means you have no idea about what it means to be a Christian. You're still stuck back in the idea it's good advice.

Irreligious people don't use the word righteousness. No human being can assure themselves. We cannot assure ourselves of our value and worth. We have to get somebody outside approving us, acclaiming us, declaring us worthy, declaring us a people of value.

Some people do it through, "I want to look beautiful." Some people say, "I want to make money." Some people say, "I want to achieve." Whatever. The fact is, everybody is desperately struggling for righteousness. Here's the weird thing. Everybody's righteousness, if it's not God's, is going to be blown away. Recession is one way, but it's going to happen. Old age is another way. Everybody's righteousness is going to blow away unless...

Rom 1:16 is not saying that the gospel brings the power of God or it results in the power of God or it's a means to the power of God. What does it say? It says the gospel is the power of God in verbal form. Therefore, when I believe it, when I hear it, when I understand it, when I grasp its propositions, its meanings, its words, to the degree that I actually get this gospel into my life, the power of God is coursing through me.

Everybody is offended by the gospel. In Hopewell, Virginia, everybody was hard working. They're all religious. Even the atheists are Baptists. Everybody! I mean, even the atheists, the God they don't believe in is the Baptist God. Everybody is religious. Everybody is very traditional. Everybody is hard working. Everybody is conservative. They're offended by the gospel because they think it's too easy.

But in NY where everybody is liberal and sophisticated and secular, it's offensive not because it's too easy but because it's too simplistic.

Here's this first-century carpenter. He dies. Everything changes if you believe in that. You believe in that, and then you're in. You don't believe in that, and you're out. Oh my gosh! The clarity of it! The simplicity of it! Don't you see? Liberal or conservative, blue collar or white collar, north, south, east, west. The gospel is absolutely unique. It's absolutely on its own. Everybody hates it. It makes absolutely no sense to anyone. It contradicts every system of thought in the world. It contradicts the heart of every culture in the world, every worldview.

The gospel is not an academic thing. It's not a set of bullet points we're trying to get you to memorize. It's from a person to a person. Therefore, it feels personal. When you're really beginning to hear the gospel truly and understand the gospel, you start to sense there's a power dealing with you, disturbing you, upsetting you. (Maybe during this sermon, I hope.) Maybe when you think about it or talk to a friend about it.

You have to feel the power of it. You have to feel the offensiveness of it. Here's the other way in which is the power. Some people would say, "Well, all that matters, I suppose, is that you … Now that you've received the righteousness of Christ, that's all that matters. Now you're fine. It doesn't matter how you live." No, no, no, no, no.

You're never justified except that you automatically begin to get sanctified. The righteousness of God will never be put upon you without it developing within you. If it's not developed within you, then you haven't really received it upon you.

Faith is NOT a Work that Possesses Merit or Worth

Belief (πιστεύω) and faith (πίστις) are key words in Romans. πιστεύω (248x in NT) occurs 21x in Romans, 7x in Rom 3:21-4:25, while πίστις (244X in NT) occurs 37x in Romans, 18x in Rom 3:21-4:25.

To "believe" is to put full trust in the God who "justifies the ungodly" (Rom 4:5) by means of the gospel, the cross and resurrection of Christ. Though intellectual assent cannot be excluded from faith, the Pauline emphasis is on surrender to God as an act of the will (Rom 4:18; 10:9).

Pauline (and NT) faith is not (primarily) agreement with a set of doctrines but trust in a person. Though not explicit here in Rom 1:16, another focus of Romans is the insistence that faith is in no sense a "work" (Rom 3:20, 27-28; 4:1-8; 9:31-10:8).

Therefore, although we must never go to the extreme of making the person a totally passive instrument through whom "believing" occurs -- for Paul makes clear that people are responsible to believe -- we must also insist that believing is not something we do (in the sense of "work") but is always a response, an accepting of the gift God holds out to us in his grace (see especially Rom 4:1-8). As Calvin puts it, faith is "a kind of vessel" with which we "come empty and with the mouth of our soul open to seek God's grace." (Institutes 3.11.7)

"Believing," then, while a genuinely human activity, possesses no "merit" or worth for which God is somehow bound to reward us; for salvation is, from first to last, God's work.

Reference: Douglas Moo —The Epistle to the Romans, New International Commentary on the New Testament, 1996, 67-68.

How to Experience the Power of God

The gospel is the power of God (Rom 1:16).

How does one experience this power of God in their life?

Consider these and add to them:

1. The love of God must be real to you (1 Cor 13:13).
2. The grace of Jesus is fresh and new in your soul (2 Tim 2:1).
3. The Holy Spirit is leading you (Ac 16:6-10).
4. Your friendships and relationships are Trinitarian:  All of Paul's 13 letters are HOT (honest, humble, happy, open, transparent).
5. Have a clear life goal and purpose (Phil 3:14). Know what God called and set you apart for (Rom 1:1).
6. Do something beyond yourself. Paul was praying to go to Rome though he had no way to go there (Rom 1:10, 13).

The Theme of Romans: Romans 1:16-17

The gospel is the very essence of Paul's ministry (Rom 1:1, 9). It is also the message Paul wants to bring to Rome (Rom 1:15). In Rom 1:1-15 Paul has been telling the Romans about his call to ministry and how that ministry relates to them. But from Rom 1:16a Paul turns his attention away from his own ministry to focus it on the gospel as such. After this, nothing more is said of Paul's mission plans or the Romans (except for brief interjections -- Rom 7:1, 4; 8:12; 10:1; 11:13, 25; 12:1) until the "strong and the weak" section in Rom 14:1-15:13 and the final summing up of Paul's plans and prospects in Rom 15:14-33. Thus, the epistolary material of Rom 1:1-15 and Rom 15:14ff "frames" what appears to be a theological treatise.

Four subordinate clauses in Rom 1:16-17, each supporting or illuminating the one before:

1. Paul's pride in the gospel (Rom 1:16a) is the reason why he is so eager to preach the gospel in Rome (Rom 1:1:15).
   
2. This pride stems from the fact that the gospel contains or mediates God's saving power for everyone who believes (Rom 1:16b).
3. The gospel brings salvation because it manifests God's righteousness, a righteousness based on faith (Rom 1:17a).
4. Scriptural confirmation for the connection between righteousness and faith (Rom 1:17b).

Rom 1:16-17 is regarded by most scholars as the main theme of Romans. It is technically part of the proem (preface, introduction, preamble, preliminary observations) of the letter. But they serve as a transition into the body by stating Paul's theme. But just where within Rom 1:16-17 is this theme to be found? There is much disagreement here.

Protestant exegetes have traditionally focused on either "the righteousness of God is being revealed" or "the one who by faith is righteous will live," understanding them as assertions of the theological theme of "justification by faith."

Other interpreters place the concept of "salvation" in Rom 1:16b at the center. Still others are impressed by the way in which the phrase "to the Jew first and then to the Greek" (Rom 1:16b) encapsulates two of the letter's key themes: the incorporation of Gentiles within the people of God and the continuing significance of Israel.

It is also possible to view the individual elements of 1:16-17 as each summing up different parts of the letter:

• "Justified by faith" (chaps. 1-4).
• "Live" (chaps. 5-8).
• "Salvation for all" (chaps. 9-11).

However, the breadth of the letter's contents requires a correspondingly broad theme: gospel. This would be supported by virtue of its importance in 1:1-15 as well as by its leading position in the structure of 1:16-17.

Reference: Douglas Moo — The Epistle to the Romans, New International Commentary on the New Testament, 1996, 63-65.