Romans: Faith Seeking Understanding
By Stephen W. Hiemstra
Riverside Presbyterian Church, Sterling, VA. Sunday, March 2, 2014.
Good morning. Welcome to Riverside Presbyterian Church.
This morning we conclude our study of Paul’s letter to the churches in Rome. Although we are jumping into the deep end of the pool again, the lesson is easy. How can we be blessed by something we do not understand? Our salvation depends solely on faith in Jesus Christ.
Eternal Father, Beloved Son, Spirit of Hope. Make your presence known to us this morning. In the power of his Holy Spirit, inspire words spoken and illuminate the words heard. In the precious name of Jesus, Amen.
Our lesson today comes from Paul’s letter to the Romans 15:7-13.
Hear the word of the Lord:
Therefore welcome one another as Christ has welcomed you, for the glory of God. For I tell you that Christ became a servant to the circumcised to show God’s truthfulness, in order to confirm the promises given to the patriarchs and in order that the Gentiles might glorify God for his mercy. As it is written, “Therefore I will praise you among the Gentiles, and sing to your name.” [2 Samuel 22:50]
And again it is said, “Rejoice, O Gentiles, with his people.” [Deuteronomy 32:43]
And again, “Praise the Lord, all you Gentiles, and let all the peoples extol him.” [Psalm 117:1]
And again Isaiah says, “The root of Jesse will come, even he who arises to rule the Gentiles; in him will the Gentiles hope.” [Isaiah 11:10]
May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope. (Romans 15:7-13 ESV)
The word of the Lord. Thanks be to God.
How can I be blessed by something I do not understand? (2X)
As a teenager, I was passionate about my youth group. When the youth director left the church, the group collapsed. My last year of school there were three of us in the group: the Pastor, my best friend, and me. That whole year we meet on Wednesdays for pizza, Bonhoeffer, and the book of Romans. Since then, I have read the Bible through the lens of the Romans, particularly Romans 12:1-2—as written on the wall over there. In college, when I became bitter at life, it was the book of Romans that brought me back to God. Now, after the experience of serminary, I wonder how I could be so blessed by a book that I still understand only incompletely?
Clearly, this is not a new question. Faith is not irrational, but rather it is the beginning of rational discourse .
Organized speech always begins with assumptions. In the context of the scientific method, for example, the idea of faith is known as a hypothesis or an assumption. In the same way, even the words of this very sentence in my mouth are unintelligible without some prior agreement (an assumption) as to their meaning (2X).
Then, the logic of modern science and logic of faith are exactly the same. In the scientific method, the hypothesis provides focus for the research problem and a context for understanding it. In faith, we understand life in the context of the biblical narrative. In other words, our faith blesses us helping us to understand the will of God and our role in it.
How can I be blessed by something that I do not understand? (2X) 
Paul’s answer to this question arises in verse 13. There Paul says: May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope (v 13). The blessings of God are joy, peace, and hope when we have faith .
Faith in what? In Corinthians, Paul wrote: For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles (1 Corinthians 1:22-23 ESV) . Our faith is in the resurrection of Jesus Christ after his death on the cross.
Why does Paul spend so much time in his letter on the conflict between Jews and Gentiles? (2X)
It is useful to see Paul’s discussion of Jews and Gentiles as a conflict between brothers, Cain and Abel. No sibling should take precedence over the other in a healthy family. This concept allows Paul to use this tension between Jews and Gentiles as a kind of nature-nurture argument (2X) .
The nurture argument is that the law teaches us to give up our natural state of sin and thereby gain the blessing of God—this is a traditional source of Jewish pride. On the other hand, the argument is that human nature is basically good and we need no help from God or the law. For Paul, neither our natural abilities (Romans 1:18-32), nor the mentoring of the law (Romans 7:5) is sufficient to earn God’s grace. Neither brother—not the Jew by the law nor the Gentile through human nature—can claim the righteousness of God. (2X)
This is where the example of Abraham becomes important. Abraham was not righteous in himself nor through his actions. Paul writes: For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” (Romans 4:3 ESV; Genesis 15:6) (2X). Like the prodigal son did not deserve his father ‘s forgiveness, neither do we deserve God’s forgiveness (Luke 15:11-23). So like Abraham, we have been justified by faith so that we can have peace with God through our Lord Jesus Christ (Romans 5:1).
In other words, Abraham ‘s righteousness was a gift given to Abraham by God in response to his faith.
In conclusion. This argument Paul has a direct relationship with the divisions in the church today .
Consider the conflict over the last hundred years between liberals and evangelicals. Neither through the natural goodness of human beings (nature) or through strict adherence to biblical principles (nurture) can we earn God’s grace. Salvation does not depend on being a liberal or evangelical.
How can we be blessed by something you do not understand? (2X)
In the eyes of God: There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus (Galatians 3:28 ESV). In our context, one can say: neither Liberal nor Evangelical, smart nor dumb, beautiful nor ugly, active or comatose, young or old. We are all one in Christ Jesus. Our salvation does not depend on our gender, our culture, our pay, our intelligence nor our political correctness. It is only through faith in Jesus Christ so that we can approach God as sons and daughters.
Heavenly Father. We give thanks for Paul’s teaching in Romans. Thanks for the enlightenment of the Holy Spirit and the blessings lavished on us day after day, despite our ignorance. In Jesus’ name, Amen.
Dunn, James D.G. 1993. “Letter to the Romans” pages 838-50 of Dictionary of Paul and His Letters. Edited by Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid. Downers Grove: InverVarsity Press.
Hays, Richard B. 1989. Echoes of Scripture in the Letters of Paul. New Haven: Yale University Press.
Hays, Richard B. 2011. Interpretation: A Biblical Commentary for Teaching and Preaching—First Corinthians (Orig pub 1997). Louisville: Westminster John Knox Press.
Hiemstra, Stephen W. June 2009. “Can Bad Culture Kill a Firm?” pages 51-54 of Risk Management. Society of Actuaries. Accessed: 18 February 2014. Online: http://bit.ly/1cmnQ00.
Schaeffer, Francis A. 2006. Escape from Reason: A Penetrating Analysis of Trends in Modern Thought (Orig pub 1968). Downers Grove: IVP Books.
Wallace, Daniel B. 1996. Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament. Grand Rapids: Zondervan.
 The slogan – faith seeking understanding (fides quaerens intellectum) – is attributed to Archbishop Anselm of Canterbury in the eleventh century. AD 1033-1109. http://plato.stanford.edu/entries/anselm
 The text of today’s sermon is Romans 15:7-13 that sums up Paul’s epistle (Hays1989, 70-71). Paul premise described in verse 7: For Accept one another as Christ has welcomed you, for the glory of God. (Romans 15:7 NIV) (2X). The word therefore ( Διὸ ), refers to verse 1, which refers to the weak and strong in faith. It says: We who are strong ought to bear the infirmities of the weak and not to please ourselves (Romans 15:1 NIV). Ironically, the weak, in this context refer to Jewish Christians concerned about the food laws (Romans 14:2).
This implies that verse 7 deals with Jews and Gentiles. If you do not see this point, Paul cites four passages together Jews and Gentiles: 2 Samuel 22:50, Deuteronomy 32:43, Psalm 117:1, and Isaiah 11:10. It is clear that Paul focuses on the reconciliation of Jews and Gentiles in the church of Rome.
 James D.G. Dunn Theologian (1993) believes that Paul has three goals in Romans: An apologetic objective, a missionary objective, and a pastoral objective. These objectives overlap in their discussion of Jews and Gentiles.
 In fact, the whole of 1 Corinthians 1:17-23 is helpful. Also: (Hays 2011, 27-35).
 My thanks to Professor Rollin Grams of Gordon-Conwell Theological Seminary, Charlotte, NC for suggesting this argument ET/NT 543 New Testament and Christian Ethics, 20 to 24 May 2013.