Introduction

Based on his boldness in writing to the Romans (15:14-16), Paul draws a conclusion in verse 17 ("therefore" at the least indicates an explanation based on his boldness in writing). He says, "I glory" or I boast. This is in keeping with the boldness and confidence that characterizes his letter. The word translated "boast" is closely associated with the word for pride.

To determine a title for today, consider what this verse would sound like and what impression it would make if it were written in the following manner. "I boast in my service to God." And consider the impression of verse 19 in this light, "I have fully proclaimed the gospel" (v. 19). Then add all the remaining "I's" (20, 22, 23, 24, 25, 28, and 29; some 13 1^st person pronouns with more in the context). You would be inclined to say that this is not just bold but brash, that this is heavy-duty egoism!

But it is all made clear and this wrong impression is banished forever from our thoughts when we read verse 17 correctly with an accent on Christ Jesus: "Therefore I glory in Christ Jesus in my service to God." So my title for today is "Paul's Christ-Centered Boasting." I want to discuss the focus of Paul's boasting and the cause of his boasting.

1A. The focus of Paul's boasting

So back again to verse 17, we should ponder this central fact that Paul gives no place to boasting whatever unless it is in Christ! Paul is practicing what he preaches. He is doing what he tells the Corinthians to do:

But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. 28 He chose the lowly things of this world and the despised things-- and the things that are not-- to nullify the things that are, 29 so that no one may boast before him. 30 It is because of him that you are in Christ Jesus, who has become for us wisdom from God-- that is, our righteousness, holiness and redemption. 31 Therefore, as it is written: "Let him who boasts boast in the Lord."

(1 Cor. 1:27-31; cf. Jer. 9:24).

Egoistic boasting has some peculiarities about it that should cause us to say, "I do not want to go there. I am afraid of boasting. I do not dare to go there in thought or word even for a moment." To what peculiarities do I refer? There may be many things to say here but consider 2 Corinthians 10:12-18. Paul says, "we do not dare to classify or compare ourselves with some who commend themselves" (v. 12a). 1) One peculiarity about egoism is that the length, or height, or breath of our self-commendation has the wrong measuring tape. Think of it like this: "Just how tall am I? Well, I am this tall. Wow, I am the tallest person in the world, my am I great and greatly to be praised." Paul says, they measure themselves by themselves and compare themselves with themselves (v. 12b). 2) Another peculiarity about egoism is that it is foolish or not wise (v. 12c). It is like saying, "I want to know how far I have progressed in the study of Greek. So I will measure my ability in Greek by comparing my ability with my attainments. And what do I find? I have attained to level x. Wow, I am good. I am really good! I can't believe myself. This is amazing and therefore everyone should be praising me. However, they are not praising me as I walk down the streets. So I had better praise myself and then they will all know just how great I am." This is sheer folly. The problem with pride is that it hinders advance in true knowledge and wisdom.

Paul thus says, "Let him who boasts boast in the Lord. For it is not the man who commends himself who is approved, but the man whom the Lord commends" (1 Cor. 10:17-18).

The point is that Paul's boasting is qualified and limited. It is totally wrong unless it is boasting in the Lord. It is His approval that we seek and in accord with His standard. This is the way of wisdom.

For perspective we might inquire as to why Paul spends so much time talking about himself in this context where all the focus is supposed to be on Christ. And we might inquire as to how the focus could be kept truly on Christ with so many 1^st person pronouns.

The second question will be discussed later but at this point we can speak to the first question (Paul's talking about himself). a) To begin with, part of the answer to the first question is found in the nature of this closing portion of the letter. Like the opening, the closing is very personal. That is how Paul frames the letter. The beginning like the ending has a strong "I and you, you and me" character. The 1^st person is appropriate in such a context. b) Another part of the answer is found in the family bond of love that exists between Paul and the Romans. It is a bond of brothers and sisters and Paul is joined in a special way to the Roman family and the Roman family is joined in a special way to Paul. This perspective puts heart into the personal framing of the letter. The Romans want to know of Paul's labors and Paul wants them to know of his labors. c) Finally, this personal and family association is naturally highlighted in the opening and closing of the book to soften the blows and blunt the sharp edges of the forthrightness that Paul deemed necessary in the letter.

Thus it is a sad state of affairs when people boast of their "service to God" but they do not glory in Christ Jesus. This is a distorted focus indeed.

2A. The cause of Paul's boasting

Now let's consider the cause of Paul's boasting to see how we can stay properly focused. The focus can truly be kept on Christ despite all the 1^st person pronouns in the passage when we, with Paul, stress that all of Paul's activity is a manifestation of the work of Christ. Thus Paul boasts because of what Christ is doing. So as we look at this section with all the personal "I's" and "you's" we need to accent the work of Christ and four things can be said about it.

1B. Christ's work is instrumental

Whenever the focus seems to shift to Paul everything is kept on track by the fact that the work of Christ is instrumental. Verse 18 points this out: Paul says that he speaks about the things "Christ has accomplished through me." Paul's accomplishments were actually the accomplishments of Christ. Therefore even the "I" section only makes sense in light of the fact that all glorying is in Christ Jesus and not in Paul.

Thus his boasting is narrowly restricted. He will not speak of anything that he has done, of his travels, his preaching, and his converts unless it is processed through the grid of glorying in Christ. Murray (212) cites a commentator who captured Paul's thought in this way: "I would not dare to speak of this if it were not Christ's work (rather than mine)."

Still this is itself quite a bold claim and its justification will become evident as we go further. But for now we should simply drink in this seemingly radical claim. Paul's activities in Jerusalem, Macedonia, Achaia, Rome, and Spain, wherever he might go preaching the word, are instrumentally the acts of Christ (cf. Acts 9:15, "my chosen instrument"). Emphasizing that fact, Paul can boast in his service in Christ Jesus.

2B. The Lord's work is effectual

Christ used Paul as his instrument to do an effectual work: "leading the Gentiles to obey God by what I have said and done" (18b). The instrumentality is present in the last prepositional phrase (by what I have said and done) but the first phrase (leading the Gentiles to obey God) adds the notion of efficacy. From the moment of his conversion, Paul was commissioned to the task of opening blind eyes and turning sinners from darkness to light (Acts 26:15-18). Sanctification (v. 18) is part of what they turn to when they repent so obedience is in the turning itself (it is an act of obedience). Obedience is also in that to which sinners turn (to living a holy life of obedience to Christ, a life set apart to obedience to Christ).

As we think of Paul's commission cited in Acts and in Romans, we must pointedly state that the obedience brought about is the work of Christ. Their obedience is short for their salvation by faith. Obedience and faith go together as one inseparable unit ("the obedience of faith," Rom. 1:5; 16:26). Faith is an act of obedience and faith acts obediently. This shows us that coming to faith in Christ includes commitment and submission to His Lordship. That commitment is at the heart of baptism, which is an act of faith as an act of obedience (Rom. 6:1-4, 17). Therefore, we speak of baptism as a sign of efficacious grace. Obedient faith embodied in baptism is a sign of the Lord's effectual working.

Paul's success as an instrument of God's grace is due to the fact that Jesus is building His church (Matt. 16:18). John 12:32 is important in this connection. The Lord Jesus tells us that His work on the cross will be effectual in bringing people of all nations to salvation: "But I, when I am lifted up from the earth, will draw all men to myself." Some observations are important here. 1) "All men" has the context of the Greeks seeking Jesus (Jn. 12:20ff). During the days of His ministry, Christ gave attention only to the lost sheep of the house of Israel (Matt. 10:5-6). But upon His death His saving work is extended to include "men of all nations" or "all kinds of men" or "all nationalities of people." 2) "Draw" is the strong word used for dragging in a fish net. It is used in John 6:44 in the sense of an effectual drawing that equates with effectual calling.

This is debated, so what is needed to support the conclusion that the drawing is not simply to the ability to believe (no one can come, no one can believe) but to actual believing? The final piece of the puzzle is given in the last phrase; "I will raise him up at the last day." This is the promise given to believers (Jn. 12:40). So the combined sense of 12:32 with 12:40 is that drawing brings about the ability to believe and actual believing to which resurrection (unto life) is promised. This means that drawing is not only necessary but also sufficient to bring about faith and eternal life with the promise of resurrection.

3) The work of opening the door to the Gentiles and of bringing particular Gentiles through the door is grounded in the death of Christ on the cross. As it has been said, "the cross saves." Jesus saves by securing our obedience and giving it to us based on what He did on the cross (cf. the called are justified and glorified, Rom. 8:30, this calling by the Father is rooted in the saving death of the Son, Rom. 8:32). So Paul's work is instrumental in the effectual, "must" of Christ's work, "I have other sheep that are not of this sheep pen. I must bring them also" (Jn. 10:16). Now we see the cause of Paul's boasting: he is not only an instrument in the work of Christ but the work of Christ through him is effectual.

3B. The work of Christ is apostolic

The Lord does this work that flows from the cross to the nations through Paul. What makes Paul so special? Can this instrumentality be said of us? Well, it can be said of us only in a secondary and derived sense. Paul is so special because Christ appointed him as an apostle.

It is the Lord Jesus that gave gifts to men (Eph. 4:11) so that He could found His church and build on the rock of His work and word (Matt. 16:18). Paul is Christ's apostle set apart from his mother's womb to that service (Gal. 1:1; 13-16). By word and deed (in gospel word and gospel sign) Paul carried out his ministry (Rom. 15:19a)

Paul was appointed to be an apostle to the Gentiles (Gal. 2:9) for the specific purpose of bringing Gentiles to the obedience of faith. In that way, Paul's work of calling is the context of God's call (Rom. 1:1-7 w/ 8:30). Hence, Christ's work is apostolic work as seen in the conversion of Paul (Acts 26:16, "I have appeared to you to appoint you as a servant and as a witness of what you have seen of me as what I will show you").

As an apostle, he gave the gospel in word and deed (15:19, by the power of signs and miracles, through the power of the Spirit). The apostles preached eyewitness testimony to Christ and by word and deed they laid down the foundation of the church. To say it in way that contrasts with Roman Catholicism, the apostles were the first and only popes in the church for they were instruments of Christ in giving His word for the time between His comings.

Thus Paul's work is not simply evangelism. There is much more going on here at the same time. There is evangelism, there is the historical-redemptive shift to the nations, and there is foundation laying. All three take place in an apostolic context.

4B. The work of Christ is international

It goes without saying that in order to minister to the Gentiles in a substantial way Paul had to travel.

He proclaimed the gospel fully (Rom. 15:19), which means that he presented a worldview or a system of truth (the whole counsel of God, Acts 20:27) in contrast to the views he found in the world (in contrast to the worldviews of the world). And he did so seeking to proclaim the gospel where Christ was not known (Rom. 15:20-22).

What does he mean, "there is no more place for me to work in these regions" (15:23)? Does it mean that all God's elect were drawn to Christ? No, this is an apostolic internationalism whereby Christ is building His church among all nations of the earth. Paul's apostolic work when finished is the place where the church's ongoing post-apostolic work begins. In the history of redemption we have reached the point where the gospel is now out among the nations.

How did it get there? It got there by Paul and the apostles as instruments. It got there by the work of Christ.

Conclusion

Paul is boastful but he boasts only in the Lord Jesus Christ. All of Paul's accomplishments in establishing churches are the accomplishments of Christ. Christ does His work instrumentally, effectually, apostolically, and internationally. Truly the church belongs to Christ. These things combine into some lessons regarding Christ-centered boasting.

1) From the instrumental, apostolic, and international aspects presented here, we learn that the Lord uses human instruments in building His church, especially the apostles. This is a key in true and proper boasting (beyond merely saying the words, "glory to God.").

We should not go around speaking in an egocentric manner. Paul's "I's" are distinct from ours. His works are different from ours. His life, labors, and witness were apostolic, which included miracle working and divinely authoritative speech. This was all part of laying the foundation of the church. The apostles had a unique ministry within the apostolic church giving us the word of God for this time between the comings of Christ. Our life, witness, and labors are post-apostolic. We build with the materials the apostles gave us. This means that Paul's "I's" should be toned down in our experience. They should be changed from the 1^st person to the 3^rd person, from I to us. I do not mean that we should totally eliminate the word I from our vocabulary. But it does mean that we should reduce its use by emphasizing that we are instruments in the hands of the Lord together in mutual bond of love where we each contribute to the needs of others for the central goal of edification in the truths of the gospel.

It is false boasting to claim to be an apostle or pope today in post-apostolic times.

True boasting will view our place as His instruments in a derivative place in relation to the apostles. It means the apostles have labored and we enter into their labors. We do so together. Paul notes the partnership of the saints with Him in the gospel but Paul's place was unique. Still we have a partnership with him by the written gospel (not by new revelations).

2) To boast in the Lord means to acknowledge His efficacious grace that He bestows through human instruments, first through Paul and now through us. Christ is glorified when we believe and confess that He saves sinners by an effectual working that cannot be resisted or thwarted (cf. Rom. 8:30 w/ Eph. 2:8-10). That He builds His church through human instruments means that we have duties to fulfill in seeking to spread the word. And we glorify our Savior when we acknowledge at every step along the way and in every work performed that sinners are bought, sought, and in fact saved by the Lord Jesus in such a way that all that are given to Him will come to Him.

3) There is an obvious thread of evangelism running through these words of Paul. But we should note that it is not narrowly limited to the idea of winning the Gentiles to Christ. That is just the first step in presenting them as an offering to the Lord (Rom. 15:16). It includes mutual edification by means of mutual gifts exercised wherever there is need and geared toward edification.

4) Thus our gathering weekly as saints in worship by the word and sacraments is part and parcel of what Christ is doing through the apostolic foundation. We must glory in Christ for this acknowledging that He is working to present us to God as brothers and sisters of whom He is not ashamed. He is a singer and He sings along with us in our singing. So we are stirred to sing all the more and especially to sing His praises. Soli Gloria Christo! Glory to Christ alone. Amen!