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Romans 1:16-17 - Part 1 · Providence Baptist Church - Sermons

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Please take your Bibles and join me in Romans chapter 1.
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Our text for today at long last is Romans chapter 1, verses 16 and 17.
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!
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Verse 16 and 17 state the thesis or the theme of the entirety of the letter, and we must be careful to get these verses rightly understood.
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I'm grateful that over the coming, let me suggest, years, we will be unpacking the content of these two verses.
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The pastor, Martin Lloyd-Jones, in his preaching of these verses, which he preached four sermons on, said,
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I suppose that, in a sense, there are no two verses of greater importance in the whole of Scripture than the two verses which we are now considering.
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You see, if we misunderstand these verses, then we will find ourselves misunderstanding the gospel itself.
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If we don't get these verses right, our evangelism will go awry, and we will lose our ability to be effective witnesses to our great salvation.
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We will either get the message itself wrong, or we will get the methodology of preaching that message wrong, and likely both.
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However, if we, by the power of the Spirit, can rightly understand these two verses and Paul's expounding of them over the next 16 chapters,
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then perhaps we can be used of God to see his kingdom advance, and there is no greater joy for the Christian than to be joined in God's purpose in the world.
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So, with the weight these two verses deserve, and with the favor of our God, let's read them and work to wrap our minds around their meaning this morning.
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Before I read just these two verses, let me remind you, beloved, that this is God's word to us.
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It was written for his glory and our good, and so we would do well to listen to it in order to believe its promises, to obey its commands.
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Paul writes,
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For I am not ashamed of the gospel, for it is the power of God for our salvation to everyone who believes, to the Jew first and also to the Greek.
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For in it the righteousness of God is revealed from faith for faith.
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As it is written, the righteous shall live by faith.
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These two verses contain the theme of Paul's letter to the Roman believers, which I've stated before.
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Justification by grace alone, through faith alone, in Christ alone.
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If we are ever to be declared before God as a righteous judge, justified, forgiven, found righteous,
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this will happen by grace alone, through faith alone, in Christ alone.
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Before we consider these verses at length, I would like to point out the logical progression of Paul's writing.
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Note the word for at the very beginning of verse 16.
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Paul's writing is full of for's and therefore's.
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One assertion building on the next.
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We have in our text today a four at the beginning, another halfway through verse 16, another at the beginning of verse 17,
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and then we will see one at the beginning of verse 18, verse 19, and verse 20.
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A therefore at the beginning of verse 24, and two fours in verse 26.
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All of these are just the fours and therefore's that begin in verse 16 and go through the end of the chapter.
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And I point this out to you simply to show you the logical progression of Paul's case.
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And this is the way that he most regularly wrote and ministered the gospel.
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Acts chapter 17, beginning in verse 2, we see the record that Paul went in as was his custom.
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And on three Sabbath days, he reasoned with them from the scriptures,
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explaining and proving that it was necessary for the Christ to suffer and to rise from the dead and saying,
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this Jesus whom I proclaim to you is the Christ.
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And then Luke records for us in verse 4 of Acts 17,
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and some of them were persuaded and joined Paul and Silas.
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This was his regular habit.
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He reasoned with people.
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The great reformer Martin Luther would say to those who disagreed with him,
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show me from the scripture and plain reason.
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Help me to think and to understand.
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Now, from time to time, Paul seems to become enraptured with some glorious truth of God
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and erupt into praise in the form of a doxology.
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I'm thankful for those texts.
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But most often, he progresses neatly from one assertion to the next,
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which means we must be careful to pay attention to the entirety of his argument if we want to understand it.
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And it's a danger with all the Bible to take it out and selectively look at passages,
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little texts here and there.
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People have erred greatly across history in doing so.
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I think especially with Paul and especially with Romans,
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we need to see the progressive argument that he is making.
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This is going to become increasingly important as our study through this letter continues.
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How do we rightly understand Romans chapter 9 and 10 and 11 in light of chapter 1, verse 16 and 17?
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We need to work to get this correct today.
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In the case of this very first four in verse 16, in light of all that I said,
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let's note what precedes it in verses 14 and 15.
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Paul says there,
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I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish.
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So I'm eager to preach the gospel to you also who are in Rome.
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He speaks in verse 5 of chapter 1 of being sent to bring about the obedience of faith
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for the sake of his name among all the nations.
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And he sees this as an obligation, as stated in verse 14.
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But it's not an obligation he takes up begrudgingly,
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but with eagerness, he tells us in verse 15.
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So why?
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Why is Paul so eager under this obligation to preach the gospel to all peoples?
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He tells us, verse 16,
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for, because I am not ashamed of the gospel,
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for it's the power of God for salvation to everyone who believes,
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to the Jew first and also to the Greek.
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Paul says,
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I have been sent to the nations, so as a servant of Christ Jesus,
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see verse 1.
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I am obligated to Jews and Gentiles, verse 14.
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And I am eager to preach to everyone because
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the gospel is the power of God
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for salvation.
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Paul is eager to see the power of the gospel
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on display amongst those
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in Rome.
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But note,
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he inserts a curious phrase before declaring
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that the gospel is the power of God
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for salvation.
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He could have simply said that,
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but he says,
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I am not ashamed of the gospel,
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for it is the power of God
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for salvation.
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I am not ashamed
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of the gospel.
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Paul here uses a literary technique
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that he uses
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elsewhere.
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I'll spare you the details
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of that technique.
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But what he does is he makes his point
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in stating the negative
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of that point.
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He says,
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I am not ashamed of the gospel,
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by which we understand
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that he is instead
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proud of the gospel.
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But why not simply say that?
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Why not just say,
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I do this,
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I am eager to do it,
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because I am proud of this gospel message
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in which I preach.
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The opposite is true.
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He is proud of it.
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But why state it in the negative form instead?
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He says,
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I am not ashamed
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of the gospel.
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Now, it is, of course,
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difficult to know
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the mind of Paul,
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but I wholeheartedly believe
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he does so
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because we tend toward
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being ashamed,
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not toward being proud
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of the gospel.
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Perhaps he had heard
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that the Roman believers
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needed to be encouraged
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in this way.
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But I think more likely
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he knew
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that his tendency
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and ours,
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the Roman believers' tendency,
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is toward shame,
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towards feeling ashamed
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of the gospel
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rather than towards being
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proud
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of the gospel.
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And I can think of at least
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two reasons
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that this may be the case,
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why we might
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tend towards feeling ashamed
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of the gospel.
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Number one,
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the gospel doesn't speak
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to the world
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using the world's economy.
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It begins metaphysically,
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a baby born to a virgin.
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It is saturated
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with humility,
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a baby born
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to insignificant people
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in an insignificant place,
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laid in a manger,
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worshipped by shepherds,
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a savior trained
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as a carpenter
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with nowhere
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to lay his head,
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traveling around
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with an insignificant,
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bumbling band
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of men,
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saying things
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like this,
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blessed
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are the poor
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in spirit,
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for theirs
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is the kingdom
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of heaven.
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Blessed are those
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who mourn,
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for they
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shall be comforted.
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Blessed are the meek,
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for they shall inherit
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the earth.
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Blessed are those
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who hunger
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and thirst
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for righteousness,
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for they
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shall be satisfied.
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Blessed are the merciful,
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for they shall receive
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mercy.
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Blessed are the pure
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in heart,
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for they
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shall see God.
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Blessed are the peacemakers,
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for they shall be called
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sons of God.
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Blessed are those
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who are persecuted
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for righteousness' sake,
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for theirs
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is the kingdom
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of heaven.
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Jesus came
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and flipped
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the logic
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of the world
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upside down.
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And they were
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looking for him
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to be a Christ
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that would come
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and ride victorious
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and defeat Rome
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on behalf
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of Israel.
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But instead,
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our Savior
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was a Savior
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who was crucified
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on a cross.
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The world
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is inclined
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to listen
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to messages
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that are about
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self-worth
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and about pride.
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Messages that tell
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people that they
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are valuable
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and worthy
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and generally
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just okay.
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But beloved,
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the gospel
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does not begin
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with this message.
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The gospel
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begins
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with humility.
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It begins
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with brokenness
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over sin.
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It begins
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with offense.
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The good news
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at first
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is bad news
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apart from the
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saving work
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of Jesus Christ
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by grace alone,
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through faith alone,
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in Christ alone.
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We are
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utterly wretched
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of no spiritual worth,
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rebels against
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our maker.
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The gospel
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begins
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with
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humility.
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It becomes
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good news
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to people
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who are broken,
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humbled
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because of their sin.
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the Puritan
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Thomas Watson
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once said,
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until sin
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be bitter,
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Christ
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will not
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be sweet.
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If a
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quote-unquote
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gospel
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is being preached
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that agrees
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with the carnal man,
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then we must
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become very
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suspect
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of that gospel
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because it is
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likely not
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the gospel
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at all.
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The gospel
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first
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offends
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the unbelieving
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person
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because it
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strikes
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at their
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pride.
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But if it
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has
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its good
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effect,
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then it
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brings him
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low
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that God
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might
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exalt
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him
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in Jesus.
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The gospel
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first
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breaks
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that it
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might
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build
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up.
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So the
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world
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is not
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inclined
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to like
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this message
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and it's
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inclined
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to push
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back
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against
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this
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message
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which
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can
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in our
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hearts
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make us
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ashamed
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of this
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message.
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The second
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reason that I
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can think
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of that we
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might become
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ashamed of
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the message
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is that the
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gospel isn't
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a philosophical
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system designed
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to be mused
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over.
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It's not just
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ideas to be
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thought about.
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It demands
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obedience,
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decision,
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allegiance.
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It requires
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something
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of us.
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The world
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loves to
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speak and
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think about
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things that
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have no
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real bearing
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on life.
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Those of
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you who
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have taken
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a philosophy
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course have
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been exposed
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to this.
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You maybe
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take the
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easy A,
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but you
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think,
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what are
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we doing?
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Paul
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certainly
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had been
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exposed to
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this.
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This is
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not a
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new thing
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in our
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day.
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In
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Acts chapter
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17,
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again,
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we see
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recorded,
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now,
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while Paul
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was waiting
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for them
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at Athens,
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his spirit
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was provoked
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within him
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as he saw
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that city
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was full
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of idols.
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So he,
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here he
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again is,
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reasoned in
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the synagogue
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with the
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Jews and
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the devout
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persons and
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in the
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marketplace
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every day
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with those
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who happened
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to be
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there.
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Some of
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the Epicurean
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and Stoic
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philosophers
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also conversed
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with him
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and some
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said,
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what does
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this babbler
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wish to
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say?
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Others
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said,
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he seems
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to be a
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preacher
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of foreign
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divinities
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because he
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was preaching
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Jesus
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and the
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resurrection.
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And they
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took him
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and brought
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him to
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the
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Oropagus
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saying,
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may we
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know what
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this new
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teaching is
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that you
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are presenting
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for you
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bring some
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strange thing
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to our
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ears.
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We wish
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to know
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therefore
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what these
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things
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mean.
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Now all
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the Athenians,
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Luke tells
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us,
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and the
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foreigners
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who lived
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there would
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spend their
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time in
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nothing except
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telling or
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hearing something
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new.
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Later on in
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the chapter,
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Luke records,
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now when they
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heard the
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resurrection of
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the dead,
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some mocked.
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Some mocked
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Paul.
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His message
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was just getting
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a little too
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weird for them.
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And he
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expected something
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of them.
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in verse
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30,
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he stated,
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the times
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of ignorance
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God
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overlooked,
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but now
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he commands
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all people
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everywhere
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to repent.
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Gospel
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message is
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not merely
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a thing
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to be thought
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about and
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mulled over,
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but something
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to respond
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to.
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It demands
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something
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of us.
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The gospel
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doesn't pull
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any punches.
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It calls
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people to
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repent
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and believe.
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Turn from
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your sin,
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dear sinner,
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and throw
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yourself on
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the mercies
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of God
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in Christ.
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The world
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thinks itself
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wise,
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and it
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wants to
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take up
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ideas that
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have no
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real
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consequence.
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The gospel
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has consequence.
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Paul writes
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to the
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Corinthian
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believers
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in 1
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Corinthians
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3,
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18,
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let no
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one deceive
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himself,
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if anyone
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among you
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thinks that
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he is wise
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in this
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age,
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let him
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become a
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fool
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that he
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may become
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wise.
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I had a
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conversation
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with family
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members a
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couple of
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days ago
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who were
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wrestling with
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how to best
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love their
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lesbian
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neighbors
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with the
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truth.
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A couple
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who had
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lived together
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and were
17:25
quote unquote
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married for
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some years
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brothers.
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And their
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well-meaning
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concern was
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the gospel's
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offense at
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their identity
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as a couple.
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And they
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asked the
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question,
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how should
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we approach
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them?
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The concern,
17:40
I think,
17:41
well-meaning
17:41
concern was
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that they
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would be
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offensive to
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them and
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that maybe
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they wouldn't
17:45
be able to
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talk to
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them again.
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And I
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just replied,
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simply say,
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we love
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you.
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And because
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we love
17:54
you,
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flee from
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the wrath
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to come.
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This life
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is but a
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vapor,
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and it
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will be
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over in
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a moment,
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and then
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you'll stand
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before God
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in judgment.
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Flee from
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the wrath
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to come.
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To withhold
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this from
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them is
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altogether
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unloving.
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Each and
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every one
18:13
of us
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have heard
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and need
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to hear,
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flee from
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the wrath
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to come.
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Flee to
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Christ.
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Find the
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salvation of
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your soul,
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your justification
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before God
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by grace
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alone,
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through faith
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alone,
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in Christ
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alone.
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Beloved,
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for the good
18:31
of all
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mankind,
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we must
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join with
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Paul in
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declaring we
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are not
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ashamed of
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the gospel.
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The gospel
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is powerful
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to save,
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but it will
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offend.
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It will
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offend.
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And we
18:48
must be
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aware that
18:49
the temptation
18:50
in our
18:50
hearts is
18:51
to be
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ashamed of
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it,
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to shrink
18:54
back when
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we should
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press
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forward,
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to boldly
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proclaim
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this truth.
19:02
This world
19:03
is in
19:03
desperate
19:04
need
19:05
of the
19:05
gospel.
19:07
Paul
19:07
continues
19:08
to build
19:08
his
19:09
argument.
19:10
He's not
19:11
ashamed of
19:11
the gospel
19:12
for,
19:13
because,
19:14
it is
19:14
the power
19:15
of God
19:16
for salvation
19:18
to everyone
19:19
who believes.
19:21
God's
19:22
word in
19:23
the
19:24
gospel.
19:24
The great
19:24
trouble of
19:24
the
19:25
Christianity
19:25
of our
19:26
day
19:26
and our
19:27
culture
19:27
is
19:29
pragmatism.
19:30
It is a
19:30
cancer in
19:31
the bones
19:32
of the
19:33
church.
19:34
And that
19:34
is,
19:35
I think,
19:36
well-meaning
19:37
people,
19:38
wanting to
19:38
see people
19:39
respond in
19:40
faith to
19:40
the gospel
19:41
will justify
19:42
any means
19:44
to get
19:44
people to
19:45
that
19:45
ends.
19:46
They've
19:47
abandoned
19:48
God's
19:48
ways.
19:49
They've
19:49
abandoned
19:49
his
19:50
word
19:50
in
19:51
order
19:51
to
19:51
convince
19:52
people
19:53
to
19:53
follow
19:54
Christ.
19:56
And the
19:57
concern
19:57
becomes,
19:58
are people
19:58
truly
19:59
following
20:00
the
20:00
Lord
20:00
Jesus?
20:01
Have
20:01
they
20:01
repented
20:02
and
20:02
believed
20:03
if we
20:03
haven't
20:04
preached
20:04
to
20:05
them
20:05
the
20:06
gospel?
20:07
If
20:07
we've
20:08
said
20:08
to
20:08
them,
20:09
you're
20:09
generally
20:09
okay,
20:10
and what
20:11
you need
20:11
is a
20:11
little
20:11
extra,
20:12
a little
20:12
additive
20:13
to your
20:14
life.
20:15
If we
20:16
haven't
20:16
said
20:16
to
20:17
them,
20:17
you
20:17
are
20:17
altogether
20:18
unrighteous,
20:19
and what
20:19
you need
20:20
is what
20:20
the
20:20
reformers
20:21
called
20:21
an alien
20:22
righteousness,
20:23
a righteousness
20:23
that comes
20:23
from someone
20:24
else,
20:25
the righteousness
20:25
of Christ,
20:29
then aren't
20:29
we just
20:30
damning
20:30
them to
20:31
labor
20:32
harder,
20:33
to do
20:33
more,
20:34
that they
20:35
might gain
20:36
their way
20:36
to God?
20:39
The
20:40
gospel
20:40
message is
20:42
the means
20:42
that God
20:43
uses to
20:43
bring about
20:44
the salvation
20:44
of his
20:45
people.
20:47
You
20:47
were
20:47
desperately
20:47
lost
20:48
apart
20:48
from
20:49
Christ.
20:50
Christ
20:51
lived the
20:52
life
20:52
that's
20:53
required
20:53
of
20:53
you.
20:54
He
20:54
died
20:54
the
20:54
death
20:55
that
20:55
you
20:55
deserve,
20:56
that
20:56
in
20:56
him
20:57
you
20:57
might
20:58
be
20:58
forgiven
20:58
of
20:58
your
20:58
sins
20:59
and
20:59
you
20:59
might
21:00
have
21:00
his
21:01
righteousness.
21:03
The
21:03
great
21:03
exchange,
21:05
double
21:05
imputation,
21:06
!
21:06
This
21:06
wonderful
21:07
doctrine
21:07
that we
21:08
can be
21:09
restored
21:09
to
21:10
God
21:10
in
21:11
Jesus.
21:12
God
21:13
will
21:15
bear
21:15
up
21:15
under
21:16
the
21:16
weight
21:16
of
21:16
a
21:16
world
21:17
that
21:17
is
21:17
hostile
21:18
toward
21:18
the
21:18
gospel
21:18
if
21:19
we
21:19
don't
21:20
believe
21:20
that
21:20
it
21:20
is
21:20
the
21:20
power
21:21
of
21:21
God
21:21
for
21:21
salvation
21:21
to
21:22
everyone
21:22
who
21:23
believes.
21:24
If
21:25
we
21:25
think
21:25
somehow
21:26
our
21:26
methodology
21:27
will
21:27
convince
21:28
people
21:28
to
21:28
follow
21:29
Christ
21:29
in
21:29
a
21:30
world
21:30
that
21:30
is
21:30
vastly
21:31
and
21:31
rapidly
21:32
becoming
21:32
post-Christian.
21:36
Paul
21:37
had
21:37
certainly
21:37
had
21:37
his
21:38
allegiance
21:39
tested.
21:41
He
21:41
did not
21:41
live in
21:42
an easy
21:43
time
21:43
to
21:43
proclaim
21:44
this
21:45
gospel.
21:46
He
21:46
tells
21:47
the
21:47
Corinthian
21:47
believers
21:47
in
21:48
2
21:48
Corinthians
21:48
chapter
21:49
11
21:49
verse
21:50
24
21:51
and
21:51
following
21:51
five
21:53
times
21:53
I
21:54
received
21:54
at
21:54
the
21:54
hands
21:54
of
21:54
the
21:55
Jews
21:55
the
21:55
forty
21:55
lashes
21:56
less
21:56
one
21:56
three
21:58
times
21:58
I
21:58
was
21:58
beaten
21:58
with
21:59
rods
21:59
once
22:00
I
22:00
was
22:00
stoned
22:01
three
22:02
times
22:02
I
22:03
was
22:03
shipwrecked
22:03
a night
22:04
and a
22:04
day
22:04
I
22:05
was
22:05
adrift
22:05
at
22:05
sea
22:06
on
22:07
frequent
22:07
journeys
22:08
in
22:08
danger
22:08
from
22:09
rivers
22:09
danger
22:09
from
22:10
robbers
22:10
danger
22:11
from
22:11
my
22:11
own
22:11
people
22:12
danger
22:13
from
22:13
Gentiles
22:13
danger
22:14
in
22:14
the
22:15
city
22:15
danger
22:15
in
22:15
the
22:16
wilderness
22:16
danger
22:16
at
22:17
sea
22:17
danger
22:18
from
22:18
false
22:18
brothers
22:19
in
22:23
often
22:24
without
22:24
food
22:25
in
22:25
cold
22:26
and
22:27
exposure
22:27
and
22:29
none
22:29
of us
22:29
can
22:29
identify
22:30
with
22:30
Paul
22:30
in
22:31
this
22:31
way
22:31
and
22:32
yet
22:32
Paul
22:32
says
22:32
I
22:33
am
22:33
not
22:33
ashamed
22:33
of
22:34
the
22:34
gospel
22:34
for
22:35
it
22:35
is
22:35
the
22:35
power
22:35
of
22:35
God
22:36
for
22:36
salvation
22:36
to
22:37
everyone
22:37
who
22:38
believes
22:38
and
22:38
he
22:38
just
22:39
kept
22:39
right
22:40
on
22:40
preaching
22:41
it
22:41
why
22:44
why
22:45
would
22:45
we
22:45
be
22:46
ashamed
22:46
Paul
22:48
knew
22:48
that
22:49
the
22:49
gospel
22:49
was
22:49
powerful
22:49
to
22:50
save
22:50
and
22:50
that
22:50
it
22:50
must
22:51
!
22:52
preached
22:53
he
22:55
says
22:55
later
22:55
in
22:56
the
22:56
book
22:56
of
22:56
Romans
22:56
chapter
22:57
10
22:57
and
22:57
verse
22:57
14
22:58
how
22:59
then
22:59
will
22:59
they
23:00
call
23:00
on
23:00
him
23:00
in
23:01
whom
23:01
they
23:01
have
23:01
not
23:02
believed
23:02
and
23:03
how
23:03
are
23:03
they
23:03
to
23:03
believe
23:04
in
23:04
him
23:04
whom
23:05
they
23:05
have
23:05
never
23:05
heard
23:06
and
23:07
how
23:07
are
23:07
they
23:07
to
23:07
hear
23:08
without
23:09
someone
23:09
preaching
23:11
Paul
23:13
didn't
23:13
separate
23:14
himself
23:14
from
23:15
the
23:15
means
23:15
of
23:15
God
23:16
using
23:16
the
23:16
gospel
23:17
powerfully
23:18
to
23:19
save
23:19
people
23:19
now
23:21
evangelicals
23:23
have
23:23
been
23:24
historically
23:24
good
23:25
at
23:25
guilting
23:25
congregants
23:26
into
23:26
being
23:27
shares
23:27
of
23:28
the
23:28
gospel
23:29
and
23:30
this
23:30
is
23:30
not
23:30
my
23:30
goal
23:31
here
23:31
let me
23:33
remind
23:34
you
23:34
that
23:34
Paul
23:34
expresses
23:35
his
23:35
obligation
23:36
in
23:36
verse
23:36
14
23:37
but
23:38
also
23:38
his
23:39
eagerness
23:39
in
23:40
verse
23:40
15
23:41
his
23:43
task
23:43
was
23:44
a
23:44
joyful
23:45
task
23:46
because
23:46
he
23:47
was
23:47
not
23:47
ashamed
23:47
of
23:47
the
23:47
gospel
23:48
because
23:48
it
23:49
is
23:49
the
23:49
power
23:49
of
23:49
God
23:50
for
23:50
salvation
23:50
to
23:51
everyone
23:51
who
23:52
believes
23:53
so
23:54
we
23:55
have
23:55
a
23:55
message
23:55
that
23:55
we
23:55
ought
23:56
not
23:56
be
23:56
ashamed
23:57
of
23:57
right
23:58
a
23:59
message
23:59
that
23:59
it
23:59
ought
24:00
to
24:00
be
24:00
a
24:00
great
24:00
joy
24:01
for
24:01
us
24:01
to
24:01
share
24:02
with
24:02
others
24:03
to
24:03
call
24:03
to
24:03
others
24:04
to
24:04
repent
24:04
and
24:05
believe
24:05
to
24:05
flee
24:06
from
24:06
the
24:06
wrath
24:07
to
24:07
come
24:07
to
24:08
turn
24:08
from
24:08
your
24:08
sin
24:08
and
24:09
turn
24:09
to
24:10
Christ
24:10
I
24:11
have
24:11
found
24:11
the
24:12
salvation
24:12
of
24:12
my
24:13
soul
24:13
the
24:14
gospel
24:14
is
24:14
the
24:15
power
24:15
of
24:15
God
24:16
to
24:16
save
24:16
me
24:17
and
24:17
I
24:18
want
24:23
joy
24:23
of
24:23
a
24:23
Christian
24:23
ought
24:24
to
24:24
see
24:24
others
24:25
turn
24:25
in
24:25
faith
24:26
to
24:26
Christ
24:27
to
24:27
see
24:27
the
24:27
power
24:28
of
24:28
God
24:28
alive
24:29
and
24:29
active
24:29
in
24:30
their
24:30
lives
24:30
as
24:31
well
24:32
this
24:33
good
24:33
news
24:34
is
24:34
the
24:34
driving
24:35
motivation
24:36
of
24:37
the
24:37
Christian
24:37
life
24:38
it
24:39
is
24:39
the
24:40
theme
24:40
of
24:40
this
24:40
great
24:40
letter
24:41
and
24:41
the
24:41
theme
24:42
of
24:42
Paul's
24:42
life
24:43
it
24:45
was
24:45
the
24:45
theme
24:45
of
24:45
King
24:46
David's
24:46
life
24:47
he
24:48
declares
24:48
in
24:48
Psalm
24:49
40
24:49
verse
24:49
9
24:50
and
24:50
10
24:50
I
24:51
have
24:51
told
24:52
the
24:53
news
24:53
of
24:53
deliverance
24:54
in
24:55
the
24:55
great
24:55
congregation
24:56
behold
24:56
I
24:56
have
24:57
not
24:57
restrained
24:57
my
24:58
lips
24:58
as
24:58
you
24:58
know
24:59
oh
24:59
Lord
25:00
I
25:01
have
25:01
not
25:01
hidden
25:01
your
25:02
deliverance
25:02
within
25:02
my
25:02
heart
25:03
I
25:03
have
25:04
spoken
25:04
of
25:05
your
25:05
faithfulness
25:05
and
25:06
your
25:06
salvation
25:07
I
25:08
have
25:08
not
25:08
concealed
25:09
your
25:09
steadfast
25:10
love
25:10
and
25:10
your
25:10
faithfulness
25:11
from
25:12
the
25:12
great
25:12
congregation
25:13
the
25:15
gospel
25:16
ought
25:17
to
25:17
also
25:17
be
25:17
the
25:18
theme
25:18
of
25:18
our
25:19
lives
25:19
for
25:20
our
25:20
good
25:20
for
25:21
the
25:21
good
25:21
of
25:21
others
25:22
to
25:23
the
25:23
glory
25:23
of
25:25
God
25:25
we
25:26
ought
25:27
not
25:27
be
25:28
ashamed
25:28
of
25:30
the
25:30
gospel
25:30
oh
25:33
my
25:33
look at
25:33
what
25:33
time
25:33
it's
25:34
gotten
25:34
to
25:34
be
25:34
we
25:37
going
25:37
to
25:37
stop
25:37
at
25:37
this
25:38
point
25:38
perhaps
25:39
the
25:40
Lord
25:40
wants
25:40
us
25:40
to
25:40
consider
25:41
this
25:42
over
25:42
this
25:43
next
25:43
month
25:43
and
25:44
we'll
25:44
pick
25:44
back
25:44
up
25:44
the
25:45
rest
25:45
of
25:46
our
25:47
study
25:47
of
25:47
this
25:47
text
25:48
when
25:48
we
25:48
come
25:48
back
25:48
together
25:49
off
25:50
of
25:50
Advent
25:50
season
25:51
to
25:52
Romans
25:52
let
25:54
conclude
25:54
with
25:54
a
25:56
quotation
25:56
from
25:56
Charles
25:57
Spurgeon
25:58
he once
26:00
wrote
26:00
if
26:01
sinners
26:02
be
26:02
damned
26:02
at
26:03
least
26:04
let
26:04
them
26:04
leap
26:04
to
26:05
hell
26:05
over
26:05
our
26:06
dead
26:06
bodies
26:06
and
26:07
if
26:08
they
26:08
perish
26:08
let
26:08
them
26:08
perish
26:09
with
26:09
our
26:09
arms
26:10
wrapped
26:10
about
26:10
their
26:10
knees
26:11
imploring
26:11
them
26:12
to
26:12
stay
26:13
if
26:14
hell
26:14
must
26:14
be
26:15
filled
26:15
let
26:15
it
26:15
be
26:15
filled
26:16
in
26:16
the
26:16
teeth
26:16
of
26:17
our
26:17
exertions
26:17
and
26:18
let
26:18
not
26:18
one
26:19
go
26:19
unwarned
26:20
and
26:21
unprayed
26:22
for
26:22
let's
26:24
pray
26:24
together
26:24
as