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SERMON 1THE MAJESTIC BOOK: PAUL'S LETTER TO THE ROMANSReading: Romans 1:1-171. THE TITLE OF THE LETTERLiterally translated - "To the Romans: of Paul, slave of Jesus Christ".The title tells us three things about this book:(1) It was written by the Apostle Paul. It is undoubtedly from him, for it bears the stamp of a highly-trained mind that was in touch with the realm of spiritual realities. It comes from the pen of the GREAT APOSTLE TO THE GENTILES. The letter reveals its Scriptural and apostolic authorship by speaking of the election of God in relation to the Jews, broadening it out to include the Gentiles who were outside the Law of Moses. Apart from the Law, righteousness comes by faith in Jesus Christ ALONE.Here are the doctrines of the gospel. ROBERT HALDANE, in his commentary on Romans, states – “In the New Testament, the Epistle to the Romans is entitled to peculiar regard. It is the only part of Scripture which contains a detailed and systematic exhibition of the doctrines of Christianity." He continues – “Human wisdom cannot receive the doctrine in the Epistle to the Romans.” We agree, for spiritual things can only be spiritually discerned. (See 1 Corinthians 2:14)Here, from this ex-Pharisee and Christian evangelist and scholar, comes the noblest and deepest of all Paul's pronouncements.(2) It was written as a letter. An Epistle (επιστολ? - epistolē in Greek) is a Letter. The Letter to the Romans is not a dry-as-dust theological work, intended to be read and understood only by College professors. It arose out of Paul’s own experience, and is his statement of beliefs to a church whose faith was spoken of in the whole world. (1:8) Therefore, Paul assumes correctly that they were able to take the strong meat of the Word! Paul intended to visit them shortly, so he wrote to put them in the picture as to what he believed. AND WHAT GREAT DOCTRINES HE TAUGHT! His letter was infallibly inspired by the Holy Spirit, and came from his pen alone.(3) It was written to Roman Christians - or at least Christians visiting or residing in Rome. It is, in fact, a letter to all Christians - intellectuals or unlearned, highborn or lowborn, master or slave, rich or poor. All were able to receive his teaching by the Spirit, and attempt to understand it, and live it out in their everyday lives.2. THE CONTENTS OF THE LETTERIn his excellent Bible Commentary, MATTHEW HENRY asserts that – “… to render true Christian service, we must first know Christian doctrine.”The letter is divided into two sections - doctrinal and practical. Chapters 1-11 are an exposition of the principles of the gospel.Here is an outline of the entire Letter:INTRODUCTION AND GREETING (1:1-17)(1) Salutation (1-7)(2) Situation(8-15)(3) Summary(16-17)1. AN EXPOSITION OF THE PRINCIPLES OF THE GOSPEL (1:18 -11:36)(1) The doctrine of Condemnation (1:18-3:20)(a) The Gentiles (1:18-32)(b) The Jews (2:1-3:8)(c) The whole world (3:9-20)(2) The doctrine of Justification by Faith (3:21-5:21)(a) The ground of justification: God's grace (3:21-26)(b) The means of justification: man's faith (3:27-4:25)(c) The result of justification: spiritual fruit (5:1-21)(3) The doctrine of Sanctification (6:1-8:10)(a) The principle of holiness (6:1-11)(b) The practice of holiness (6:12 - 7:25)(c) The preventative of holiness (7:7-25) (d) The power of holiness (8:1-10) (4) The doctrine of glorification (8:11-39)(a) The evidence of coming glory (8:11-17)(b) The expectation of coming glory (8:18-25)(c) The experience of coming glory (8:23-39)(5) The doctrine of election(9:1-11:36)(a) God's freedom of choice (9:1-29)(b) Jewish failure by unbelief (9.30 - 10:21)(c) Man's salvation in God's election (11:1-36)2. A PRACTICAL APPLICATION OF THE PRINCIPLES OF THE GOSPEL (12:1-15:13)(1) The question of Christian morality (12:1-13:14)(a) Personal morality (12:1-13)(b) Social morality (12:14-21)(c) Political morality (13:1-14)(2) The question of Christian action (14:1 - 15:13)(a) Christian toleration (14:1-12)(b) Brotherly unity (14:13-23)(c) Christ-like consideration (15:1-13)CONCLUSION AND GREETINGS (15:14 - 16:23)(1) The ministry of Paul is described (15:14-33)(2) A servant of Paul is commended (16:1-2)(3) Greetings to friends in Rome (16:3-16)(4) Exhortation to the Roman church (16:17-20)(5) Greetings from Paul's co-workers (16:21-23)CLOSING BENEDICTION(16:25-27)*******In these Sermons, we will be considering only the first EIGHT CHAPTERS of Romans.In them, you will find in detailed and systematic form most of the doctrines of the Christian faith, or as much as sermons can bear!In his introduction to the book “The Death of Death in the Death of Christ” by John Owen, Dr. James Packer writes thus: “There is no doubt the evangelicalism of today is in a state, of perplexity and unsettlement. In such matters as the practice of evangelism, the teaching of holiness, the building up of local church life, the pastor's dealing with the soul, and the exercise of discipline, there is evidence of widespread dissatisfaction with things as they are ... we shall find that if we go to the root of the matter, we shall find that these perplexities are all ultimately due to our having lost our grip on the Biblical gospel. Without realising it, we have, during the past century, bartered that gospel for a substitute product, which, though it looks similar enough in point of detail, is a decidedly different thing. Hence our troubles, for the substitute product does not answer the ends for which the authentic gospel has in past days proved itself so mighty."We look in Romans for a glorifying of God, an uplifting of the Lord Jesus Christ, a deep reverence before a holy God, thankfulness in the heart for salvation, holiness of life, a deep trust in the electing purposes of God, and an assurance that no one will ever pluck us out of hand of God our Father.This first section of Romans is the mainspring of all that mighty working of God in the Protestant Reformation – teaching that is often called REFORMED THEOLOGY, but is far better called BIBLICAL THEOLOGY.As we go through these studies, let us see if this last statement is justified. Let us now consider an outline of the five sections on doctrine.JOHN CALVIN is right to point out that, on the basis of Paul’s teaching in Romans, man does not have the ability to save himself. Therefore, we are bound to ask, “On what basis, then, does God do his work of salvation?” Paul’s Letter fully answers that question. SERMON 2ROMANS 1:1-4LET ME INTRODUCE MYSELF AND MY SAVIOURReading: Acts 9:1-25INTRODUCTIONBefore we embark on the major doctrine of Romans, let us take note of the introduction (not that it is without doctrine!). (1:1-17) Here, we find three things:a) The salutation of Paul to Rome (1-7)b) The situation in which Paul finds himself (8-15)c) A summary of the whole of the letter (or, at least chapters 1-8). (16-17)1. In this first section (1-7), we note THE SALUTATION (GREETINGS) OF THE APOSTLE TO THE ROMAN CHRISTIANS. Let us consider the first part of greetings: FROM PAUL. (1-4)HANDLEY CARR GLYNN MOULE (Bishop of Durham) wrote a delightful exposition of this letter which, in his reading of it, caused him to be overcome “with an ever deeper reverence and wonder over the text, which he has been permitted to handle, a text so full of a marvellous man, above all, so full of God."As Dr. DONALD GUTHRIE put it, “[Here is a] document which arose directly from the pulsating experience and matured reflection of a practical man of God ... The Epistle then take on something of the nature of a spiritual stocktaking in which Paul records for the benefit of a wider group of Christians his deep meditations on the great problem of man's relationship with God.”In Romans, we find an answer to question, "How can a man be right with God?” Paul answered completely and definitively. He himself was changed on the road to Damascus when he came face-to-face with the risen Christ. “Saul, Saul, why are you persecuting me?” (Acts 9:4, 22:7, and 26:14) And why was he not addressed as PAUL?"SAUL = "Called for, or lent to" [God]. Paul = “Little”. Why the change of name? On his first missionary journey, he came to Cyprus where he made his first Gentile convert - Sergius Paulus, the proconsul. (Acts 13:6-12) This Latin name suited Paul’s purpose, as he had been called to be an APOSTLE TO THE GENTILES. (Acts 26:16-18) The great Saul - Pharisee, the Hebrew of Hebrews, and fanatical religionist (Philippians 3:4-6), who spoke at least three languages fluently, was no more, and the man who remained became little under the hand of God, but was mighty and greatly used in the purposes of God.This is how Paul introduces himself. He then produces his credentials.A SERVANT OF JESUS CHRIST - here lies the origin of his humility. He was once Christ’s bitterest enemy, and the vicious persecutor of the Church. He was little in metaphorical stature, but now he has become Christ’s greatest servant. Servant = slave (δουλο? - doulos in Greek), signifying both humility and dignity. a) It implied lowliness in service. He considered himself a bought slave, just a minister of his Master.b) Yet there was dignity in slavery. He belonged to the household of Christ, and considered himself as his exclusive property; and he was always speaking well of him. His name was associated with Jesus, and this commanded respect wherever he went.Paul once coveted the title of Rabbi = teacher; but now he is a slave of Jesus Christ. This he considered better than the possession of university honours, just being a slave of Jesus Christ. “Servant” (slave) also implies complete surrender of all his personal liberty to Christ.CALLED [TO BE] AN APOSTLE” - here is a passing reference to his old name SAUL = "called for", or "lent". On the road to Damascus, Christ called him to service. He was not called by men's appointment, but by God. He had seen Jesus. The latter part of verse 1 reveals Paul’s qualifications for writing such a letter. He was an APOSTLE (αποστολο? -apostolos = someone sent with a message.Saul had been made “little” (Paul), but he was eminent in ministry, raised up in the purposes of God. Jesus sent out 12 apostles to go and preach the gospel. But Paul was equal in authority with any of them, for Christ had called him also. His work was as divinely inspired and authoritative as Peter, or Andrew, or any other - “For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.” (1 Corinthians 15:9) ?ROBERT HALDANE - “The term apostle being placed at the beginning of the epistle impresses the stamp of divine authority on all that it contains.”SEPARATED UNTO THE GOSPEL OF GOD - yet Paul was not only called to the office, but was confirmed by the election of God even before he was born – “Separate = PHARISEE. But his call was not to the old Law, but to the "gospel of God", the message of the New Covenant in Christ – “But it pleased God, who separated me from my mother's womb and called me by his grace, to reveal his Son in me, that I might preach him among the Gentiles”. (Galatians 1:15)SET APART = APHORISM in English, which is a choice saying. God made something worthwhile of him, and set him apart to preach the gospel of God. GOSPEL = Evangel, the good news of salvation. No Law of good works could save us, only God, by an act of his sovereign will and grace. We do not enter into a covenant with God; we can only accept God in Christ as the author and substance of our salvation.This is further explained in verses 2-4: NOTICE:1) The antiquity of the gospel which he “promised before”. God never breaks a promise, particularly one of blessing. He promised salvation many times in Old Testament, which was foreshadowed in different types, in ceremonies, even in laws, and in the writings of the prophets.Here is no new gospel, an upstart new religion. It was a fulfilment of numerous promises in the Scriptures. a) Particularly the promises found in the prophets. They wrote of Jesus’ coming - “Of this salvation the prophets have enquired and searched diligently, who prophesied of the grace that would come to you, searching what, or what manner of time, the spirit of Christ who was in them was indicating then he testified beforehand of the sufferings of Christ and the glories that would follow.” (1 Peter 1:10-11) b) The promises in the Holy Scriptures. This was the reason for the writing of Old TestamentHOLY = set apart. It is the final authority for the faith of the gospel. “And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself ... Then opened he their understanding, that they might understand the scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things.” (Luke 24:27,45-48)2. In this second section, we note THE SUBSTANCE OF THE GOSPEL (3-4) – “concerning his Son, Jesus Christ our Lord.”a) Here is the basis for the Christian faith. Here is list of Christ’s titles. He is God's Son - “For God so loved the world that he gave his only begotten Son...” John 3:16) JOHN TRAPP comments on these two verses – “Here is a lofty and lively description of Christ's sacred person". “The gospel of God” only concerns his Son. He is “the author and finisher of our faith”. (Hebrews 12:2) Where Christ is not uplifted, there is no preaching of the gospel.JESUS CHRIST - a description of the work Jesus came to do. CHRIST (Χριστο? - Christos in Greek) = Anointed with oil, which has the same meaning as Messiah in Hebrew. JESUS = Deliverer - “You shall call his name Jesus, for he will save his people from their sins.” (Matthew 1:21) He is OUR LORD – he has authority over us. (4) He is both our Saviour and our Lord = JEHOVAH (usually replaced respectfully by the Jews with ADONAI = (also Hebrew for Lord):Lord because it signifies his godhead, having the right to the title JEHOVAH. It also signifies his sovereignty. “Jesus Christ is Lord”. (Philippians 2:11)b) Lord because the centre of Christian doctrine is the Person of Christ.1) Jesus was truly a man - born of the seed of David according to the flesh”. (3) He experienced fully the human condition. He was true flesh and blood.BORN = he became a man. He was born in the normal way, “of the seed of David”. He was born of a virgin who was descended from David. Luke 1:27 describes her as “a virgin betrothed to a man whose name was Joseph, [also] of the house of David”. There is an emphasis here on his mother Mary. Jesus was not the son of Joseph, but he was born of natural descent from David through Mary.“According to the flesh” - “And the Word became flesh and dwelt among us. And we beheld his glory, the glory as of the only begotten of God, fall of grace and truth.” (John 1:14)2) Jesus was truly God – “declared to be the Son of God with power”. (4) This was attested by God in the TRANSFIGURATION – “This is my beloved Son; hear him." (Matthew 17:5)WITH POWER – that is, invested with divine power. Christ came to break the stranglehold of sin, the flesh, and the devil. He was able to overcome the kingdom of Satan. Why? Because of “the spirit of holiness” – another way of describing the Holy Spirit. What was he in himself? He was sinless, as God is sinless. God is holy, and so is his Son.DECLARED THE SON OF GOD ... BY THE RESURRECTION FROM THE DEAD. He was sinless, so hell could not hold him; and it cannot hold us, who are made righteous through Christ and his cleansing blood. We are thus empowered to live holy lives in the power of his resurrection.RESURRECTION proved that Christ was the Son of God because he alone could, by his own power, raise himself from the dead – “No one takes it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This command I have received from my Father.” (John 10:18) Through him, we will rise from the dead also.By rising from the dead, and exercising his power, and by his sinlessness and holiness, he secured righteousness for us before a holy God forever. That is the Saviour we have, and that is the Saviour Paul knew.SERMON 3ROMANS 1:5-15THE RELATIONSHIP BETWEEN PAUL AND ROMEReading: Romans 1:5-15INTRODUCTIONIn our first sermon, we considered how Paul introduced himself and his Saviour (1-4) We notice two more things:● The kind of church that Paul was addressing● Paul's relationship with that church.Here we find displayed the heart of true pastor. The tender heart of Paul is opened up as we see Paul's great desire to meet the Christians in Rome for fellowship.We now come to the second part of Paul's greetings. He introduces himself to the Roman Christians by producing his credentials:● he was a slave of Jesus Christ;● he had been called to be an apostle of Jesus Christ● he had been separated for the purpose of preaching the gospel, which is "old, yet ever new". This Man of power, who rose from the dead - God's Son - is Jesus Christ our Lord. He had called Paul to preach to Gentiles. God had to command the reluctant Ananias – “Go, for he [Paul] is a chosen vessel of mine to bear my name before Gentile, kings, and the children of Israel.” (Acts 9:15)1. PAUL'S GREETINGS TO A EUROPEAN, GENTILE CHURCH (WITH SOME JEWS IN IT) (5-7)THROUGH WHOM – his life’s work, his life mission, came from Jesus Christ – “[through him] we received grace and apostleship for obedience to the faith among all nations for his name.” (5) He was literally "saved to serve." Spiritual conversion is not the end of his journey of faith, for, by God’s grace, he was led on into Christian service. It brought Paul to apostleship, accompanied by preaching and teaching. For all Christians, their greatest service is to speak out for their Lord and Saviour in witness. APOSTLE means to persuade men to believe the gospel. (See2 Corinthians 5:17-20)“… for obedience to the faith among all nations” - in this sense, we too follow in the footsteps of the apostles. Notice 3 things here: a) The purpose of his work – “obedience to the faith”. Christian faith begins with repentance of sin. So what exactly is faith? ROBERT HALDANE – “Faith is an act of submission, or the surrender of ourselves, to God, that he may possess us, and lead us, and make us whatever he pleases.”JOHN CALVIN – “Faith is adorned with the title of obedience.”(b) “Among all nations” = εθνεσιν (ethnesin in Greek), from which we get the word “ethnic”). That Paul went among the nations shows the extent of his gospel work. It is a mark of a spiritual church to send out missionaries to all nations, as Paul and Barnabas were sent out from the church at Antioch. (Acts 11:25-26 compare with 13:2) The motive for doing this tiring and, sometimes, very dangerous work was Christ. Almost immediately after his spiritual conversion, Paul became a missionary for Christ to his own people first. (Acts 9:20-23) And all his service was for the glory of Christ, not his own.(c) The motive of his work – “for his (Christ’s) name’s sake”. Nothing was too difficult for him to do for his name. All his service was for the glory of Christ, and never for his own glory. That is why Paul immediately preached Christ in Damascus (Acts 9:19-20), and, despite the hostile reaction of the Jews, he eventually became the Apostle to the Gentiles, to preach the gospel to the despised Gentiles, among whom were many Roman Christians.Notice some of main characteristics of Roman church. There are 3 of them:CALLED to be Christ's. CALLED = “called out”. God calls us first in his electing purposes –– “Therefore, brothers, be even more diligent to make your calling and election sure, for if you do these things you shall never stumble.” (2 Peter 1:10) “These things” included virtue, knowledge, self-control, perseverance, godliness, brotherly kindness, and love (verses 5-7) Christ chose us that we might produce such fruit, for we are his possession. He said, “You have not chosen me, but I have chosen you that you might bear fruit.” (John 15:16)BELOVED OF GOD – imagine how such a vile sinner should be loved by God! We are God’s dearly-beloved in his sight, but only in the BELOVED ONE, Jesus Christ. We are accepted IN THE BELOVED. (Ephesians 1:5-6)CALLED (TO BE) SAINTS - God has called us to bring the gospel to others, and change sinners into saints, and encourage holy men and women. SAINTS = HOLY ONES. This is the call to a consecrated life, a separated life of holiness. We are called to be holy (like the vessels in the Temple), set apart for God’s service. This, then, is the process of sanctification:● Set apart from sin, and ● Set apart for the service of GodThat is why the unsaved cannot live holy lives.What is the basis of God’s called?It is through the “grace and peace” we receive from God our Father and our Lord Jesus Christ. He says SHALOM = peace with you; but Christians say, “Grace and peace be with you”. Both come from God. “Grace” = God unmerited favour to sinner's who do not deserve it. Sinners are saved by grace, and the result is peace with God. We are saved by grace, and by grace we have peace with God. To Christians comes “grace and peace”, where peace is “the repose of the soul in God”.Now we come to the second part of the introduction:2. THE SITUATION PAUL FOUND HIMSELF IN (8-15)He notes the state of the Roman Christians – they are obedient, called, beloved, and saints. Paul now reveals his desire to forge a link of fellowship between himself and themselves. NOTICE:1) His thanksgiving for them. (8) “First I thank my God”. God began the work in Rome, a place I have never visited. God is sovereign in all his ways, working through the Spirit. Notice it is not "I thank YOUR God", but, “MY God”. I know exactly what he is like, and what he can do. He is my God - BUT only through Jesus Christ. We can only please God in our service if we do it for Christ's sake, and not for our own. We should not forget that “all our righteousnesses are as filthy rags”. (Isaiah 64:6)But here in Rome are believers that please God, for they are objects of God's love, and they love God in return. “I thank my God for you all.” What friendship exists between Christians - rich, poor, simple or educated, or even if they have never met before! Paul had not seen them, but he had heard of them – “… your faith is spoken of in the whole world”. (8) “For this, I thank God.” 2) His prayers for them. “God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayer, making request if, by some means now at last I may find a way in the will of God to come to you.” (9-10). Although a spiritual fellowship, they still had need of Paul’s prayers. Here again is the heart of a true Pastor and Christian. He prays for them in every prayer. He is always concerned for them. This prompt us to ask if we prayer enough? Do we pray without ceasing? (1 Thessalonians 5:17)What did he actually pray for the Romans? Paul tells us - “… making request … I might come to you.” Paul was convinced that this was the will of God. And in what a strange way God answered those prayers, for he went to Rome chained up as a prisoner!Why did Paul want to go Rome?Obviously to impart to them some spiritual gift, and receive some in return - “For I long to see you, that I may impart to you some spiritual gift so that you may be established - that is, that I may be encouraged together with you by the mutual faith both of you and me.” (11-12) That is quite a polite and, consequently, complicated sentence! Notice Paul’s emotional language:“I long” = the deepest longing possible“comforted” = encouragement is a work of the Spirit “mutual faith” = one of the important reasons for Christian fellowship. “established”. A word that is used in two of Paul’s letters is “edifying” (Romans 14:19; 1Thessalonians 5:11)3) His apologies to them. (13-15) “Now I do not want you to unaware, brothers, that I often planned to come to you (but was hindered until now), that I might have some fruit among you also, just as among the other Gentiles. I am debtor both to Greeks and to barbarians, both to wise and unwise. So, as much as in me is, I am ready to preach the gospel to you who are in Rome also.”Why was Paul delayed in coming to Rome? - by his missionary work, and - by the affairs of the Council of JerusalemHere Paul revealed his deepest longing to come to Rome – “… that I might have some fruit among you also, just as among the other Gentiles.” He desired to bring glory to his Saviour by showing what happens in people’s men's lives when they believe the gospel. Paul had seen many come to faith in Christ under his preaching in many parts of the Roman Empire; but now, at hub of the Empire, at the seat of Caesar himself, he longed for more. Why? He was “a debtor” to Christ. He had been saved, and now was obliged to preach the gospel to every creature, whether among the wisdom-loving Greeks, or the ignorant barbarians. To the Greeks, he preached educated sermons (for an example, read Paul’s speech in Athens in Acts 17). To the barbarians, he preached a simple challenging sermon (for example, at Lystra, in Acts 14). “I have made myself a servant to I have become all things to all men, that I might by all means save some.“ (1 Corinthians 9:19, 22) ? MATTHEW HENRY – “It is the glory of a minister to deny himself, that he may serve Christ and save souls. But when a minister gives up his right for the sake of the gospel, he does more than his charge and office demands. By preaching the gospel, freely, the apostle showed that he acted from principles of zeal and love, and thus enjoyed much comfort and hope in his soul ... Though he would transgress no laws of Christ to please any man, yet he would accommodate himself to all men, where he might do it lawfully to gain some.“JOHN WESLEY, the founder of Methodism, refused being confined to one parish, declaring that “the world is my parish”. He preached for decades to all kinds of people in all levels of society. He writes this challenge, based on Paul’s words quoted above – “I acted with as self-denying a regard to their interest, and as much caution not to offend them, as if I had been literally their servant or slave. Where is the preacher of the gospel who treads in the same steps?”And so too Paul decided that it was God’s will for him to go to Rome, despite the jeers, the death-threats, the expulsions, and possible martyrdom in the Coliseum. He preached the gospel not for financial gain, but to commend the Saviour he loved, and was willing to serve anywhere God sent him. SERMON 4ROMANS 1:16-32PREPARING THE WAY FOR JUSTIFICATION:THE GENTILES ARE CONDEMNEDReading: Romans 1:16-32INTRODUCTIONPaul introduced himself to the Roman Christians, and thus forged an unbreakable link of fellowship. He salutes (greets) them (1-7); he notes the situation (8-15), giving a glowing description of this spiritual church, and telling them how much he longed to meet them and produce spiritual fruit.Finally, Paul ends his introduction with a summary of his letter in some of the major points of doctrine that he preached. (16-17) Then in the next 2 chapters, he goes on to paint a dark picture of the world in its sin, so that he might make God's salvation stand out all the more. He shows that all stand condemned by God, whether Jew or Gentile, and that all those outside of Jesus Christ are under God’s condemnation. This is a situation in which all the unsaved find themselves.1. A SUMMARY OF THE MESSAGE OF THE LETTER (16-17)“For I am not ashamed of the gospel of Christ, for it is the power of God in it the righteousness of God is revealed from faith to faith; as it is written, ‘The just shall live by faith’.”Paul was in no way ashamed to preach the gospel in Rome; but was to do this, he might face:● oppression from antichristian pagan Emperors (such as Claudius)● execution, torture, and possible martyrdom ● the cruel mocking wit of some Roman poets and writersWHY WAS HE NOT ASHAMED TO PREACH THE GOSPEL?(1) Because the gospel shows that God is:● All powerful (which Rome considered herself to be, though she was not)● The only Saviour. He sent a Deliverer for those who are bound in sin. This displays “the power of God for (with an aim to) salvation”.(2) Because God forms lasting relationships with individuals. Dealing with God must be on the grounds of faith alone – “… to everyone who believes (has faith)”. No religious show or good works enters into the forming of such relations. Man enters into salvation only on the grounds of faith, and with nothing to do on his part, except believe in Christ. Salvation is a gift of God - “By grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of work, lest anyone should boast”. (Ephesians 2:8)(3) Because it shows that God's salvation is universal. However, it not for all! It only comes to those who “believe”, and are “justified” – “to the Jew first, but also to the Greek”). In chapter 16, among Paul’s circle of friends and family in Rome, we find:JEWISH NAMES - Priscilla, Aquila, Mary; Andronicus Junia and Herodian (kinfolk), and GENTILE NAMES - Epaenetus, Amplias, Urbanes, Stachus, Appelles, Narcissus, Tryphena, Tryphosa, Rufus, Hermes, Julia, Olympas.Historically, the Jews were the first to believe the gospel; and then, by their preaching, they won Gentile converts.(4) Because it reveals two indispensable and vital gifts from God – justification and faith.“For in it the righteousness of God is revealed from faith to faith”. Here are two key words in this letter. Paul shows the true state of Christian – he is righteous (thus justified) by faith. We are right before a holy God when we believe in Jesus Christ. Here is a picture of the law courts, where the prisoner is found guilty, condemned (sentenced), and punished. For the Christian, a Substitute has been found to take upon himself the punishment due for sin; and all that is now required is for him to believe in Christ.Paul calls the process of judgement “the wrath of God”. (18) But Christians are no longer under God’s wrath, for through Christ, they “have peace with God.” (5:1) With regard to faith, Paul sees it as a gift to be received, but commands everybody to believe. FROM FAITH (from an imparted faith) TO FAITH = means exercise your little faith, which will get stronger all the time it is exercised.(5) Because this gospel is not new (and thus invented by Paul), but old. “As it is written, ‘The just (the righteous one, in the singular) shall live by faith’”, (a quotation from Habakkuk 2:4, repeated also in Galatians 3:11 and Hebrews 10:38) This verse also indicates individual salvation. Now Paul is going to paint a dark picture of God’s condemnation of the Gentile world, and then goes on to condemn the Jews. He shows them for what they are, and why they find themselves condemned by God.2. THE CONDEMNATION OF THE GENTILE WORLD (18-32)“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men”. (18)1) What exactly is the wrath of God?It is not like human emotion; it is sinless. It is the righteous reaction of a holy God against all sin, and it involves on God’s part his indignation, loathing, abomination, hatred, and jealousy.There are only two kinds of people in world: the “righteous” (who have peace with God), and the unrighteous (upon whom God’s wrath falls).2) Why does God's wrath fall so hard upon the Gentiles? God will not condemn anyone without truthful witnesses. In the case of the Gentiles, there are two witnesses against them: ● Nature, and● ConscienceLet us see what they have done with these two witnesses that merits condemnation. We note the following facts:1) They neglect and abuse their natural light - “For the wrath of God is revealed from heaven … because what may be known of God is manifest in them, for God has showed it to them. For since the creation of the world his invisible attributes are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse, because, although they knew God, the did not glorify him as God, nor were they thankful, but became futile in their thoughts, and their foolish hearts were darkened. Professing to be wise, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man - and birds and four-footed beasts and creeping things.” (18-23)God has revealed something of his divine nature in what he has created, so they are without excuse when they degrade it. That is why Paul refers to their “ungodliness”.2) Why do they suppress the truth in unrighteousness? “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness”. (18) They know what is right and truthful about God, but they repress this knowledge. WHY? Because: ● they limit the promptings of their consciences, which tell them that the knowledge of God is manifest in them - “Because what may be known of God is manifest in them”. (19)● they deny that God can be seen in nature - “… for God has shown it to them. For since the creation of the world his invisible attributes are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse, because, although they knew God, they did not glorify him as God, nor were they thankful, but became futile in their thoughts, and their foolish hearts were darkened.” (19-21) ● they abuse the natural light of their conscience and nature by making what God has made into God himself. “Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.” (21-24). Here is double result of their refusal to face up to the fact that God has made himself known:a) They hardened their minds. ”Because that, when they knew God, they did not glorify him as God … but became futile in their thoughts ... And even as they did not like to retain God in their knowledge, God gave them over to a debased mind”. (21, 28)b) They hardened their hearts, which became morally dark - “… and their foolish heart was darkened.” (21) Can you not see man’s moral descent here?They professing themselves to be wise, ↓ they became fools, ↓ they changed the glory of the incorruptible God into an image made like corruptible man, ↓and worshipped birds, and fourfooted beasts, and creeping things. They fell from spiritual communion with God to muttering around fetishes!WHAT WAS THE RESULT?It was twofold, and catastrophic: ● the perversion of natural human instincts, which God had given them – “Therefore God also gave them up to uncleanness, in the lusts of their own hearts, to dishonour their bodies among themselves ... For this reason God gave them up to vile passions. For even their women exchanged the natural use into that which is against nature: and likewise also the men, leaving the natural use for what is against nature. Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was die.” (24-27)● the eager practice and toleration of evil – “… being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers, backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents, undiscerning, untrustworthy, unloving, unforgiving, unmerciful; who, knowing the righteous judgement of God, that those who practise such things are worthy of death, not only do the same but also approve of those who practise them.” (29-32)We also note with sorrow that God abandoned them, to do just what they wanted - “Therefore God also gave them up to uncleanness … God gave them up to vile passions”. (24, 26) He lets them gorge on their own folly. This is what their unrighteousness brought them to; God gave them up to uncleanness, [turning] the truth of God into a lie, [worshipping and serving] the creature more than the Creator.” Bodies, which were created the image of God in the soul, are now made into gods. All these things are the fruits of unrighteousness. It is always very distasteful to read verses 26-27. Moral degradation, fornication, prostitution, homosexuality, and every other sexual perversion, are implicit here. In this life, the will reap a terrible reward, and also those who tolerate others practising such things. All hell is let loose in their lives. They get rid of God, and dishonour their bodies, and now the foul atmosphere of hell rises up in their nostrils, and they are eager to produce the fruit of an evil spirit! Hearts and minds become so corrupt and darkened, and their conscience so hardened, that they sin without feeling uncomfortable. And as they did not like to retain God in their knowledge, so God gave them over to a reprobate mind, to do those things that are not right.Let us look a little more closely at some of the fruits of an evil spirit. Let us not give them any place in our lives.We have here four marks of a pagan society. (29a)1. UNRIGHTEOUSNESS - implies a total disregard of all God’s commandments.2. WICKEDNESS - active mischief, an absence of all principles, thoroughly rotten.3. COVETOUSNESS - selfish greed, and overwhelming lust.4. MALICIOUSNESS - vicious, always bearing grudges, looking for revenge.Then we have a description of the pagan's attitude to life in verse 29b. He is by nature rebellious and anti-social.This is how God sees them as he looks down upon them (30-31), as:- haters of God = hateful to God.- violent (insolent)- proud (haughty) - boasters - inventers of evil things (vices)- disobedient to parents - undiscerning (between right and wrong) - untrustworthy (never keeping their word)- unloving (unsympathetic); - unmerciful (with no desire to help those who are suffering)Here is a breaking of the LAW, which states – “Love God with all your heart, soul, mind, and strength, and your neighbour as yourself.” (See Mark 12:30-31; Deuteronomy 6:4-5; Leviticus 19:18) There is total pleasure in sin, but no love for God. (32) And worse still, not only do they do evil, but enjoy it when others do it. JOHN TRAPP – “To hold the bag is as bad as to fill it.”Oh, let us, as Christians have nothing to do with this evil spirit pervading pagan society! Let us take to heart and life the words of Romans 12:1-2:“I beseech you therefore, brothers, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.”SERMON 5ROMANS 2:1-16THE CONDEMNATION OF THE JEWSRead: 2 Peter 3:1-18INTRODUCTIONWith Romans 1:17-18, we begin our examination of the first doctrine of the gospel (which covers chapters 1-2). It is entitled THE DOCTRINE OF CONDEMNATION - “For in it the righteousness of God is revealed from faith to faith … For the wrath of God is revealed from heaven against all ungodliness and righteousness of men”. (17-18)Here is an all-out condemnation of Gentile society. Seen through eyes of a Jew (as Paul himself was), it is a dark picture: worshipping idols, removing God out of their thoughts, dishonouring their bodies, and producing all manner of the fruits of an evil spirit.Then Paul turns to the Jews in the congregation and says that in the eyes of God they are as evil as the godless Gentiles! In fact, God shows no partiality in judgement, because sin is sin, whether committed by the pagans or by the religious. Indeed, all Jews fall under greater condemnation for several reasons, which he outlines in 2:1-16. Thus Paul concludes ALL MEN ARE GUILTY BEFORE GOD on the basis of works.1. THE JEWS ARE CONDEMNED BY GOD'S IMPARTIAL JUDGEMENT (1-10) "But that the dread of something after death,The undiscovered country from whose *bournNo traveller returns, puzzles the will,And makes us rather bear those ills we haveThan fly to others that we know not of!Thus conscience does make cowards of us all" (HAMLET, by William Shakespeare)*bourn = very old English word, meaning boundary, goal, destinationNOTICE:1) The warning given to a Jewish reader – “Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself; for you who judge do the same things. (1) You are condemning the sins of the pagans, but you commit them yourselves! So you have no excuse:● Thus in judging others, you judge yourself.● Thus the Jewish critic is practising the very things that he condemns.2) The basis of God's judgement – “But we know that the judgement of God is according to truth against those who practise such things.” (2)It depends on what a man knows, and is informed by his conscience to be wrong.ACCORDING TO TRUTH - shows that the pagan world tolerates the sins mentioned in 1:18 – 32, because it does not see them as essentially wrong.ROBERT HALDANE calls the sins of 1:29-31 “the 19 fruits of the evil spirit.” All of them break the Ten Commandments, yet even the Jews do them; so they are equally guilty of them, and come under God’s judgement. WHY?3) Notice that they thought that, by judging others, God would overlook them. But God will judges them:a) Because their judgement is not God's judgement. “And do you think this, O man, you who judge those who do such things, and do the same, that you will escape the judgement of God?” (3)b) They thought that God would pass them over in the judgement because they believed that God loved Israel, and that he would not include them in his wrath. “Or do you despise the riches of his goodness, forbearance, and longsuffering?” (4a)● the goodness of God = his blessings on his people● the forbearance of God = his keeping his judgement in check (for a while)● longsuffering of God = the extent of God’s patience, which holds back his judgement, though greatly provoked. He is ever patient. c) They did not consider that God was giving them time to repent – “… not knowing that the goodness of God leads you to repentance?” (4) Note that God is not now acting in strict justice, but is holding back in his goodness until the DAY OF JUDGEMENT, to allow his people to repent. “But the day of reckoning approaches”, says Paul - “But in accordance with you hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgement of God, who ‘will render to every man according to his deeds’”. (Verses 5-6; including a quotation from Psalm 62:12 and Proverbs 24:12) See also 2 Peter 3:9 on the forbearance of God – “The Lord is not slack concerning his promise, as some count slackness, but is long-suffering towards us, not willing that any should perish but that all should come to repentance.”4) This judgement will fall upon the impenitent, despite God’s forbearance – “But in accordance with your hardness and your impenitent heart...”a) This inevitable judgement is like an accumulating fortune – “… you are treasuring up for yourself wrath”.b) Finally, the nature of this judgement is stated – “… and revelation of the righteous judgement of God, who will render to every man according to his deeds.” (6) Consider also the words of Psalm 62:12, and those of Jesus in Matthew 16:27 – “For the Son of man will come in the glory of his Father with his angels, and then he will reward each according to his works.”5) Finally, we notice the basis of God's righteous judgement. (7-10)a) It will be according to men's works (as in verse 6) - “And I saw the dead, small and great, standing before God, and books were opened ... And the dead were judged according to their works, by the things which were written in the books.” (Revelation 20:12)But believers are exhorted to continue in doing good works. Indeed, the righteous will persevere in good works – “To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life”. (7) The reward of the righteous will be “eternal life to those who by patient continuance in doing good seek for glory, honour, and immortality”. (7) These things are the results of eternal life, and do not in themselves merit eternal life. Spiritual things come first, according to the words of Jesus - “But seek first the kingdom of God and his righteousness, and all these things shall be added to you.” (Matthew 6:33) JOHN TRAPP comments - “Much pains has much gains”. But it is only pains that come out of such effort, not righteousness. b) It will not be a good judgement for the unrighteous – “… but to those who are self-seeking and do not obey the truth, but obey unrighteousness - indignation and wrath, tribulation and anguish, on every soul of man who does evil, of the Jew first, and also of the Greek”. (8-9) WHY ARE SINNERS JUDGED?● Because they are selfish intriguers, with no clear goal in any way connected with God. They are “self-seeking” – contentious. They will do and say anything to get their own way● Because they do not “obey the truth” (as revealed in the Bible, or in their consciences). A holy God produces holy children, but unbelievers “obey unrighteousness”, and are “holding down the truth in unrighteousness” (1:18). They “did not like to retain God in their knowledge”, so “God gave them over to a debased mind, to do those things which are not fitting”. (1:28)THE RESULT- “indignation and wrath, tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek.” (8-9) God's indignation leads on to the fierceness of his wrath, because men have rejected his truth, particularly concerning his Son, Jesus Christ.But, in contrast, the Day of Judgement will go well for the righteous – “But glory, honour and peace to everyone who works what is good, to the Jew first, and also to the Greek.” (10) However, the gospel insists that we are not saved by works. Good works are just a proof that we are saved. JOHN TRAPP speaks of a wretched monk who, on his deathbed, prayed, ”Pay me the eternal life that you owe me!” He obviously had no idea of the gospel.On day of judgement, we receive: GLORY = heaven itselfHONOUR = God approving our work and witness for Him. The sweetest words the believer will want to hear on that day are – “Well done, good and faithful servant!” (Matthew 25:21)PEACE = eternal blessedness, and rest in heaven.[Paul has been considering 1. JEWS CONDEMNED BECAUSE OF GOD'S IMPARTIAL JUDGEMENT (1-10). Now he explains why the Gentiles will be condemned.]2. THE GENTILES ARE ALSO CONDEMNED BY GOD'S IMPARTIAL JUDGEMENT (11-16)The Jews defended themselves by saying that they should not to be condemned because they were guardians of the Law. They conveniently forgot that the Gentiles did not have the Law, so they ought not to be condemned! The Jews were in for a rude awakening. NOTICE:1) Law or no Law, all sinners will be judged equally - “For there is no partiality with God. For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the Law.” (11-12)Notice that verses 13-15 are in brackets, for they are a digression on the keeping the Law of God – “(for not the hearers of law are just in the sight of God, but the doers of the law will be justified”. (2:13) The Jews cannot claim that they have kept the Law perfectly.CHARLES HODGE explains with these words – “This verse is connected with the last clause of the preceding verse, and assigns the reason why the Jews shall be judged or punished according to the law; the mere possession or knowledge of the law would not avail, for it is not the hearers but the doers of the law that are just before God. (See Matthew 5:21; John 12:34; Galatians 4:21; James 1:22) To be just before God indicates that those are justified who have done what the law requires, and are regarded and treated accordingly; that is, are declared to be free from condemnation, and are entitled to the favor of God. “2) Now, having dealt with Jews, and their moral failure despite their possession of the Law, what about of the Gentiles? What is the basis of their judgement? The Gentiles are judged by another kind of law. a) This law is found within their nature - “… for when Gentiles, who do have not the law, by nature do the things contained in the law, these, although not having the law, are a law unto themselves”. (14) This indwelling moral law is identical to the moral Law of Moses (the Ten Commandments). The Gentiles “show the work of the law written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or else excusing one another”. (15) CHARLES HODGE explains verse 15 simply – “Who show the work of the law written on their hearts. The same works that the Jews have prescribed in their law, the Gentiles show to be written on their hearts. The apostle appeals not only to their external conduct, but to the inward operations of their moral nature.” JOHN TRAPP speaks of the power of the conscience – “Conscience is God's spy, and man's overseer; and it is better to have it sore than seared.”b) This law is found in their minds and reasonings – “their thoughts accusing or else excusing them).” (15b)Here we come to the end of the parenthesis (brackets). This moral law is deeply embedded in their mind and thoughts, deciding on the acceptability of any action they contemplate and put into action.CHARLES HODGE – Who show the work of the law written on their hearts. (15) The same works that the Jews have prescribed in their law, the Gentiles show to be written on their hearts. The apostle appeals not only to their external conduct, but to the inward operations of their moral nature.” 3) The importance of the Day of Judgement in the history of the world cannot be underestimated - “In the day when God will judge the secrets of men by Jesus Christ, according to my gospel.” (2:16) ?Undoubtedly, the final judgement of both Jews and Gentiles by God is part of the gospel – especially Paul’s gospel. Here are two further references to his gospel drawn from his letters:● “Now to him who is able establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now has been made manifest, and by the prophetic Scriptures has been made known to all nations, according to the commandment of the everlasting God, for obedience to the faith - to God, alone wise, be glory through Jesus Christ forever. Amen.” (Romans 16:25)● “Remember that Jesus Christ, of the seed of David, was raised from the dead according to my gospel, for which I suffer trouble as an evil-doer, even to the point of chains; but the word of God is not chained. Therefore I endure all things for the sake of the elect that they also may obtain the salvation which is in Christ Jesus with eternal glory.” (2 Timothy 2:8-10)Both these references point towards the final fruit of salvation, or the Day of Judgement when no excuse will be accepted, and judgment will only be averted from those who are in Christ.Judgement Day is surely coming – “In the day when God shall judge the secrets of men by Jesus Christ”. (16)● It is a day that has been fixed ● It is a day when God will openly reveal things in the hearts and lives of men that may not be generally known. 4) It is a judgment that will be by Christ, whom men refuse – “… the day when God will judge the secrets of men by Jesus Christ”. Again, Paul puts Christ in the centre of his gospel.JOHN CALVIN – “He adds the expression according to my gospel to prove that he is offering a doctrine which corresponds to the inborn judgments of mankind, and he calls the gospel my gospel on account of his ministry. The true God alone has the authority to give the gospel to men. The Apostles had only the dispensation of it. We need not be surprised that the gospel is part said to be the messenger and proclamation of future judgement.”CONCLUSIONAll men, whether religious or pagan, or with no religion at all, will be judged by 2 criteria:●On the basis of their works, and● On their acceptance or rejection of the Saviour, the Lord Jesus Christ. Hebrews 9:27-28 are, in their special way, very sobering verses:“It is appointed for men to die once, but after this, the judgement, so Christ was offered once to bear the sins of many. To those who eagerly wait for him he will appear a second time, apart from sin, for salvation.” Unbelievers may deny these truths, but they cannot avoid them. SERMON 6ROMANS 2:17 - 3:8JEWISH PLEAS FOR MERCY ARE DISMISSED Reading: Isaiah 52:1-15 RELIGIOUS PEOPLE ARE CONDEMNED, AS WELL AS PAGANSAll are condemned, and under the wrath of God, if outside of Jesus Christ. We have considered in this section: THE FIRST PRINCIPLE OF THE GOSPEL (All are condemned): 1:17 - 3:20.So far, we have pondered the wrath of God on unbelieving Gentiles (1:17-32)Then we considered the wrath of God on unbelieving (but religious) Jews (2:1-10) This is divided into three sections: ● The Jews are condemned under God's impartial judgement (2:1-10)● The Gentiles are also condemned by God's impartial judgement (11-16)● The Jews have no right to clemency (2:17-3:8)1. NINE CLAIMS OF THE JEWS TO CLEMENCY (17-20)1) They were called [to be] Jews – “Indeed you are called a Jew”. (17a) This was an implicit theocratic name, taken from Judah, Israel’s most influential tribe. The Jews considered themselves to be ruled directly by God, which they could prove from their history. They took the name “Jew” after their return from Exile in Babylon. It is a term found only 10 times in the Old Testament, 8 time with reference to Mordecai (Esther 2:5, 3:4, 5:13, 6:10, 8:7, 9:29,31, 19:3). It is also found in Jeremiah 34:9 and Zechariah 8:23. It is found 22 times in the New Testament, 12 times in Paul’s letters.2) A Jew possessed God’s Law, and felt secure in that possession – “… and rest on the law”. (17b)3) A Jew believed that God was his guardian – “… and makes your boast in God”. (17c)4) A Jew believed that he knew God’s will – “… and know his (God’s) will”. (18a) But if they had truly known God's will, they would have received Jesus as their Messiah.5) A Jew was instructed in the Law, therefore he was able (in his estimation) to discern right from wrong – “… and approve the things that are excellent, being instructed out of the Law”. (18b)These 5 things define what a Jew is. The next five speak of what a Jew does.6) A Jew guides the spiritually blind – “… and are confident that you yourself are a guide of the blind, a light to those who are in darkness”. (19) Paul had no doubt that all men’s minds have been “blinded", including the Jews. See:2 Corinthians 3:14 – “But their minds were hardened. For until this day the same veil remains un-lifted in the reading of the Old Testament, because the veil is taken away in Christ.”2 Corinthians 4:4 – “… whose mind the god of this age has blinded, who do not believe, lest the light of the gospel of the glory Christ, who is the image of God, should shine on them.”How ironic are the words of Christ directed to the Pharisees, who were the instructors of their day! - “Let them alone. They are blind leaders of the blind. And if the blind leads the blind, both will fall into the ditch.” (Matthew 15:14) ?7) A Jew is an instructor of the truth (as he sees it) - “… an instructor of the foolish”. (20a) He was a corrector, yet he could not take correction!8) A Jew took the function of teaching the young seriously – “… a teacher of babes”. (20b) He took pride in teaching children to know and recite the Law.9) A Jew was an interpreter of the Law – “…having the form of knowledge and truth in the law”. (20c) Yet what a complications they (the Pharisees) brought into it; so much so, that Jesus reproached them for the burden they placed on people’s lives – “For they bind heavy burdens, hard to bear, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.” (Matthew 23:4). He also said, “Woe to you also, you lawyers! For you load men with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers.” (Luke 11:46) B. FIVE QUESTIONS FROM PAUL, TO CONVICT THE JEWS OF THEIR PRIDE AND HYPOCRISY (21-24)Here, Paul reviews the sins of the Jews, which are reflected also in the lives of the Gentiles.1) Do you learn from teaching others? - “You, therefore, who teach another, do you not teach yourself?” (21a) JOHN TRAPP, quoting Bishop EUSEBIUS writes, "I preach not by my words only, but by practice."2) Do you not steal? - “You who preach that a man should not steal, do you steal?” (21b)3) Do you not commit adultery? - “You who say, ‘Do not commit adultery’, do you commit adultery?” (22a)4) Do you not commit religious sacrilege? - “You who abhor idols, do you rob temples?” (22b) Paul is probably referring to robbing from God’s tithes and offerings (Malachi 3:8-9), or plundering the estates of widows who were their clients (Matthew 23:14), or violating sacred things, or living in a worldly way.5) Do you not break the Law you boast in? - “You who make your boast in the law, do you dishonour God through breaking the law?” (23) By your bad example, you bring the Author of the Law into disrepute among the pagans - “For the name of God is blasphemed among the Gentiles because of you, as it is written [in Isaiah 52: 5].” (24)In the context of this Isaiah reference, the prophet is speaking of the capture of Israel by Assyria, and then their long exile in Babylon, which was yet to come. In both events, Israel was punished by the Lord for their sins of idolatry, a scandal among the invaders – “For thus says the Lord: ‘You have sold yourselves for nothing, and you shall be redeemed without money.’ For thus says the Lord God: ‘My people went down at first into Egypt to sojourn there; then the Assyrian oppressed them without cause.’ Now therefore, what have I here, says the Lord, that my people are taken away for nothing? Those who rule over them make them wail, saith the Lord, and my name is blasphemed continually every day.” (Isaiah 52:3-5) C. PURELY OUTWARD RELIGIOUS OBSERVANCES ARE DISCOURAGED (25-29)GRAHAM SCROGGIE – “If ceremonial is only the label to religion, dismiss it. It ought to be the luggage." The very sign of Jewish religion and the covenant, circumcision, was null and void unless there was a spiritual circumcision of the heart, much in line with Jeremiah 4:4 –“Circumcise yourselves to the Lord, and take away the foreskins of your heart, you men of Judah and inhabitants of Jerusalem, lest my fury come forth like fire, and burn so that none can quench it, because of the evil of your doings.“Verse 25 show the futility of being circumcised and breaking God’s Law – “For circumcision is indeed profitable if thou keep the law; but if you are a breaker of the law, your circumcision has become uncircumcision.” Circumcision became uncircumcision in unbelieving Jews when they broke the Law (as they all did). Ironically, Jeremiah spoke of the punishment of the Jews in terms of those who were not circumcised, and who came to invade Israel - “Behold, the days are coming, saith the Lord, that I will punish all those who are circumcised with the uncircumcised.” (Jeremiah 9:25) ?Verse 26 turns the argument round, and asks about the uncircumcised who keep the Law – “Therefore, if an uncircumcised man keeps the righteousness requirements of the law, will not his uncircumcision be counted as circumcision?” Some moral pagans did keep the law (which was in their hearts), so that ought to be counted as circumcision. Indeed, we have two examples in the New Testament of Roman soldiers that followed a life of righteousness as far as the Law was concerned: ●The centurion who asked Jesus to heal his servant – “Now when Jesus had entered Capernaum, a centurion came to him, pleading with him … The centurion answered and said, ‘Lord, I am not worthy that you should come under my roof. But only speak a word, and my servant will be healed.’ ... Then Jesus said unto the centurion, ‘Go your way; and as you have believed, so let it be done for you.’ And his servant was healed that same hour.” (Matthew 8:5, 8,13) ?●The centurion, to whom Peter was sent with the gospel – “There was a certain man in Caesarea called Cornelius, a centurion of what was called the Italian Regiment … And they said, ‘Cornelius the centurion, a just man, one who fears God and has a reputation among all the nation of the Jews, was divinely instructed by a holy angel to summon you to his house, and to hear words from you.” (Acts 10:1, 22)Paul now sets the believing Gentiles higher than the unbelieving Jews - “And will not the physically uncircumcised, if he fulfils the law, judge you who, even with you written code and circumcision, are a transgressor of the Law?" (27)Then comes a further lowering of Jewish pride – “For he is not a Jew who is one outwardly, nor is that circumcision which is outward in the flesh”. (28) Paul takes into account the prophecy of Jeremiah 4:4 – “Circumcise yourselves to the Lord, and take away the foreskins of your heart, you men of Judah and inhabitants of Jerusalem", and that of Moses in Deuteronomy 30:6 – “And the Lord your God will circumcise your heart and the heart of your descendants, to love the Lord your God with all your heart and with all your soul, that you may live."Then, in conclusion, is Paul’s answer to the question: Who is a true Jew? - “… but he is a Jew who is one inwardly, and circumcision is that of the heart, in the Spirit, and not the letter; whose praise is not from men but from God.” (29)In other words, whether religious or not, a man is not acceptable to God with outward religious show. He is saved not by works but by God’s grace.D. FOUR QUESTIONS FROM JEWISH ENQUIRERS (3:1-8)These eight verses are, according to ROBERT HALDANE, “designed to answer and remove some objections to Paul's doctrine which the Apostle had previously advanced.”1) First objection: “What advantage then has the Jew, or what is the profit of circumcision?” (1) What’s the benefit of being a Jew, if you remove circumcision? Paul’s teaching came as an enormous shock to orthodox Jews, for if Gentiles were admitted to the covenant without the marks of Jew, why be a Jew at all? And that is exactly what happened in the early Church when so many Gentiles became believers, and what was confirmed at the Council of Jerusalem.Answer: No, it is not true that there is no advantage in being a Jew. Jews enjoy many good things, chief among them being their stewardship of the Law, the ORACLES OF GOD - “Much in every way! Chiefly, because to them were committed the oracles of God.” (2)2) Second objection: “For what if some did not believe? Will their unbelief make the faithfulness of God without effect?” (3) The majority of Jews did not believe in Jesus Christ. Then what advantage to the Jew is the revelation of Christ in the Bible? Are they then not a hindrance to it by not believing? Answer: “Certainly not! Indeed, let God be true but every man a liar. As it is written, ‘That you may be justified in your words, and may overcome when you are judged. [Psalm 51:4]." (4) For a certainty, Israel's unbelief cannot change God's mighty purpose in Christ to save sinners.3) Third objection: “But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath?” And Paul adds as if in horror at the argument, “(I speak as a man)”. (5) The unbelieving Jew says, “Well, if our unbelief brings into focus God's goodness and salvation, then is it not a good thing that we do not believe? Surely God cannot hardly punish us for doing him a good turn?” Answer: “Certainly not! For then how will God judge the world?” (6) – an unusually short answer, implying that God does not any man, believing or unbelieving, in order to judge justly. He is adding between the lines, “If you go on rejecting Christ, you are bound to be punished by God otherwise there would be moral anarchy.” 4) Fourth objection: “For if the truth of God has increased through my lie to his glory, why am I also still judged as a sinner?” (7). If our “lie” (that God will not judge us in our unbelief) has brought glory to God by making him vindicate his truth, then why am I condemned as a sinner? “And why not say ‘Let us do evil that good may come?’” (as we are slanderously reported, and as some affirm that we say).” Many commentators have been defeated by verses 7-8, and even Matthew Henry has no suggestion to make! Calvin is probably the clearest when he suggests that this objection is very much connected with the last objection. He writes: “The sense is that if the truth of God is made more clear, and in some measure is established by our falsity, and if thereby also more glory redounds [comes to] him, it is quite unjust that the one who has served the glory should be punished as a sinner … The pretext of the ungodly was simply that if God is glorified by our iniquity, and if there is nothing more seemly for a man to do in this life than to promote the glory of God, then let us sin to advance his glory.” There is probably nothing more perverted in the Bible, both the argument of this objector, and the attributing to Paul the doctrine that, by doing evil, we advance the good work of brining lorry to God! It is like sinners in hell complaining to God that they should not be there because their unbelief has advanced his justice!A very brief answer: “His condemnation is just” (8) “I may stand speechless in wonder at your impudence, but listen: God is entirely just, and anyone who fights against God with his unbelief will not get away with it in the Day of Judgement.”CONCLUSIONMany men, fiercely and dedicatedly practising their religion, try to avoid sin’s condemnation by twisting the gospel this way and that in order to slide away from the consequences of their unbelief. But they forget this unavoidable and absolute moral truth that “the soul who sins shall die” (Ezekiel 18:4, repeated in verse 20), whether that soul be religious or pagan. All those that refuse and reject Jesus Christ as their Saviour will inevitably come under God’s wrath and judgement. Here, Paul is writing the inspired word of God. Although the words of the Jewish objectors are not true, they are infallibly recorded, as many of the comments of the “comforters” recorded in the book of Job are also not true. We believe what Paul says, and publish his arguments as a warning to perishing souls, and with an invitation to believe in the Lord Jesus Christ, especially as the Day of Judgement draws near.SERMON 7ROMANS 3:9-20THE CONDEMNATION OF THE WHOLE WORLDReading: Romans 3:9-20. INTRODUCTIONWe have already considered THE FIRST PRINCIPLE OF THE GOSPEL, the Doctrine of Condemnation):a) Where the Gentiles are condemned for their evil works (1:18-32)b) Where the Jews (and very religious they were in their practices) were condemned for not keeping the Law. (2:1-3:8)Paul went on to show:● That God’s moral law is actually written in the hearts of the Gentiles, and● That the Jewish Law was written down in Scripture.However, neither class (religious or irreligious) could keep God’s moral law. So, on the basis of salvation by good works, and justification by keeping the Law, no one can be saved, for “all have sinned, and come short of the glory of God.” (3:23) Finally, in this doctrine of condemnation, we arrive at:THE CONDEMNATION OF THE WHOLE WORLD (3:9-20)Here is a summary of Paul’s teaching:● That in God’s sight, all men are sinners. (9)● That all, whether religious or pagan, are condemned by God for their sin (I0-13)● That, by the Law of God, all stand condemned before God, because they cannot keep it perfectly. Therefore, the Law cannot save anyone; nor can anyone be saved in the keeping of it, for that task is impossible. (19-20) Now, let us look more closely at our selected passage.1. ALL ARE SINNERS, AND ARE UNDER THE POWER OF SIN (9)“What, then? Are we better than they? Not at all! For we have previously charged both Jews and Greeks that they are all under sin.”Chapters 1:18 - 3:8 were an extended statement that man is unrighteous. “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness.” (1:18) The Law cannot bring righteousness, but it does bring judgement. Thus all men are condemned who do not keep it, even to its smallest demands. Chapter 3:9-20 is a proof of that.● Jewish claims to clemency were finally dismissed. In conclusion, we find one more objection - “What then? Are we [not] better than they?” ask the Jews, comparing themselves with their “inferior” Gentile neighbours. (9) Are we not better off? “Yes”, replied Paul, “because you Jews have the oracles of God (the Law); but possession of the Law will not justify you.”● So then, Jews and Gentiles are both alike in being condemned before God. “No, in no way are you better off with the Law, “for we have previously charged (proved) both Jews and Greeks that they are all under sin.” (9)UNDER SIN = under the guilt and power of sin. To break the Law is to sin, and to be unable to keep the Law proves that men are under the power of sin. Therefore, for the sake of divine justice, sin must be punished. JOHN TRAPP – “The whole of sin is in man, and the whole of man is in sin.” ROBERT HALDANE – “To be under sin is to be opposed to being under grace (the state of being justified).”Thus we come to the formal statement of charge: sinners are convicted of having broken the Law of God, and of being in a state of sin.2. THE EVIDENCE THAT ALL MEN ARE SINNERS (10-18)Paul draws his evidence from the Scriptures of the Old Testament, not from anecdotes or from experience.1) The general state of sinners. (10-12)a) Stated negatively: we find what is lacking:● There is no righteous conduct - “As it is written, ‘There is no one righteous, no not one’”. (10)For verses 10-12, see Psalm 14:1-3, 53:1-3.● There is no righteous thinking - “There is no one who understands”. (11a) Here lies true thinking and true wisdom - “the fear of the Lord is the beginning of wisdom.” (Psalm 111:10; Proverbs 9:10) MATTHEW HENRY- “Sinners are fools.”● There is no righteous seeking after God - “There is no one who seeks after God.” (11b) Minds have been blinded by the devil. How impossible it is for the natural man to find God! Who, by searching, can find out God? “Can you search out the deep things of God? Can you find out the limits of the Almighty? They are higher than heaven – what can you do? Deeper than Sheol [hell or the grave] – what can you know? Their measure is longer than the earth and broader than the sea.” (Job 11:7)b) Stated positively: there are in the world:● Many who have lost the way spiritually. - “They have all gone out of the way”. (12a) ROBERT HALDANE – “Sin is a wandering from the right way.”● Many are completely unprofitable - “They have together become unprofitable.” (12b) MATTHEW HENRY – “Those who are in a state of sin are the most unprofitable creatures under the sun.” ROBERT HALDANE – “Everything which is corrupted loses its use, even if slightly soiled!” UNPROFITABLE – a Hebrew word that refers to sour milk, which was unusable.● Many who can do no good in God’s sight - “There is no one who does good, no not one.” (12c) No one can see what is good, do it, and save himself; men are all unjustified sinners. They cannot fulfil the requirements of Law, not can they do any good. Even their best efforts are full of selfish motives.2) The state of sinners, particularly in relation to speech. (13-14) Note the different aspects mentioned here:●The throat - “Their throat is an open tomb”. (See Psalm 5:9) ROBERT HALDANE refers to “filthy conversation.”● The tongue - “With their tongues they have practised deceit” = hypocritical flattery. Here is a quotation from Psalm 140:1-3, showing the length to which people will go to get their own way - “Deliver me, O Lord, from men; preserve me from violent men, who plan evil things [mischief] in their hearts; they continually gather together for war. They sharpen their tongues like a serpent; the poison of asps [adders, vipers] is under their lips.” ● The lips – “… the poison of asps is under their lips.” We have already quoted Psalm 140:3. ROBERT HALDANE translates “poison” as “slanders”. Proverbs 18:21 declares, “Death and life are in the power of the tongue, and those who love it will eat its fruit.”● The mouth – “… whose mouth is full of cursing and bitterness”. (14) This is quotation from Psalm 10:7. The whole context of verses 2-11 is worth studying, for they indicate that such people prey on the poor and needy:“The wicked in his pride persecutes the poor; let them be caught in the plots which they have devised. For the wicked boasts of his heart's desire; he blesses the greedy and renounces the Lord. The wicked in his proud countenance does not seek God; God is in none of his thoughts. His ways are always prospering … His mouth is full of cursing and deceit and oppression; under his tongue is trouble [mischief] and iniquity. He sits in the lurking places of the villages; in the secret places he murders the innocent; his eyes are secretly fixed on the helpless [the poor] … He has said in his heart, ‘God has forgotten; he hides his face; he will never see it.’” CURSING and BITTERNESS are the results of hatred, usually through jealousy. Altogether, we have no greater warning against the poison of the tongue than in James 3:5-6 - “… the tongue is a little member and boasts great thing ... And the tongue is a fire, a world of iniquity ... [It] is set on fire by hell.”3) The walk and way of sinners (15-17)● Getting one's own way by any means - “Their feet are swift to shed blood”. (15) Even Paul was not without guilt in this matter, as he participated in the stoning to death of the innocent and righteous Stephen. (See Acts 7:58-60) A wise warning to evil doers is found in Proverbs 1:15-16:“My son, do not walk in the way with them, keep your foot from their path. For their feet run to evil, and they make haste to shed blood. Surely, in vain the net is spread in the sight of the bird; but they lie in wait for their own blood, they lurk secretly for their own lives.” ● The result of their actions is to bring destruction and misery in its path - “Destruction and misery are in their ways”. (16) This is a quotation from Isaiah 59:7-8. DESTRUCTION = fracture or dislocation; it puts people out of joint. 4) The way sinners think – “There is no fear of God before their eyes”. (18) Here is the full quotation from Psalm 36:1-4:“The transgression of the wicked saith within my heart, that there is no fear of God before his eyes. For he flattereth himself in his own eyes, until his iniquity be found to be hateful. The words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good. He deviseth mischief upon his bed; he setteth himself in a way that is not good; he abhorreth not evil.” So here are some of the terrible results of living a sinful life - a blinded mind and a hardened heart. FEAR = reverence. Yet God does not even come into their thoughts.3. THE FAILURE OF THE LAW TO JUSTIFY ANYONE. (19-20)a) We have defined who the prisoner is: all of us. (9)b) We have heard the evidence from the prosecution. (10-18)c) Now we turn to the results of what happens when someone turns to Law as the basis of forgiveness. Unfortunately, the Law has no power to respond to their request, for there is no mercy in the law. It cannot forgive those who have broken it. It has two functions only:● To prove that all men are sinners● To condemn all those who transgress itWhat Paul has proved is that the Law cannot justify or save anyone. MATTHEW HENRY – “The argument is very plain: we can never be justified and saved by a Law that we have broken.”1) What the Law does is to condemn us as sinners - “Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God.” (19a). The Law can only pronounce a sentence of CONDEMNATION on sinners, whether it be the written Law of the Jews, or the moral law written into the consciences of the Gentiles2) How does the Law condemn sinners? It speaks only to the Jews - “… it says to those who are under the law”. The substance of Law is: “You must not sin.” The way the Law is presented is as the “Oracles of God”. (Romans 3:2; Hebrews 5:12)3) The Law, whether written in the Bible or in the conscience, pronounces a universal condemnation – “… and every mouth may be stopped, and all the world may become guilty before God.” (19b) BECOME GUILTY = admit their guilt. Here is a final plea from the defendant after the sentence has been passed. It is essentially a plea for mercy, but the Law has no power to show mercy.4) The final summing up - “Therefore, by the deeds of the Law no flesh will be justified in his [God's] sight, for by the Law is the knowledge of sin.” (20)Thus the Law has two missions:● to show that no one can be made righteous by good works, for we have all broken the Law of God ● to create an inward conviction of sin. It is our schoolmaster to make us flee to Christ - “Therefore the law was our tutor [schoolmaster] to bring us to Christ, that we might be justified by faith. But after that faith has come, we are no longer under a tutor [schoolmaster].” (Galatians 3:24-25) ?The Law will never save us. But we thank God that it faithfully fulfils its two objectives, for then we would never have been saved!SERMON 8ROMANS 3:21-23THE GROUND OF JUSTIFICATION: GOD'S GRACE ALONE (1)Reading: Romans 3:19-26.INTRODUCTIONWe have been considering:[1. An Exposition of the Principles of the Gospel (1:18-11:36). Namely,(1) The Doctrine of Condemnation (1:18-3:20)(2) The Doctrine of Justification (3:21-5:21)Now we will look more closely at this most important teaching on justification: The ground of justification is God's grace alone (3:21-26)We move on from the doctrine of condemnation (that is, from where we were) to the doctrine of justification (that is, the state we enter as believers). From 3:21-5:21, we will see three things:● The ground of justification: God's grace alone (3:21-26)● The means of justification: men's faith (3:27-4:25)● The results of justification: spiritual fruit (5:1-21)So far, Paul has shown us three things:1) The central truth and basis of his letter – “I am not ashamed of the gospel of Christ, for it is the power of God to salvation to everyone who believes; to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith: as it is written, ‘The just shall live by faith’”. (1:16-17)2) Stated negatively - the reason why no one can be saved through good works:● Because Jews and Gentiles are sinners equally (chapters 1-3)● Because no one can keep the Law of God which, if kept, would make them righteous before God. “There is none righteous, no, not one.” (3:10)3) Stated positively - therefore all must be justified if they are to be saved from the wrath of God. How can this be possible? ● By receiving the righteousness of Jesus Christ● By receiving this righteousness by faith – “The just will live by faith.” (1:17)So far, we have two things that lie at the very heart of gospel:1) That spiritual life comes only by believing in Jesus Christ.2) That good works (keeping the Law) are only a proof of spiritual life, not the means of salvation.To escape the wrath of God on sin and sinners, we must believe in Christ, and receive his righteousness.We notice 4 things here:a) That the Law cannot justify anyoneb) That justification is a work of God alone c) That justification is offered freely to all on the same termsd) That justification comes through the work of Christ on the cross, and righteousness must be accepted by faith. This section divided into two parts:1) The conditions under which righteousness is effected (21-23) 2) The causes due to which righteousness is given (24-26)Now we note:● That the Law cannot save us● That the Law cannot justify us and make us righteous.What, in fact, can?Note the conditions under which righteousness is effected (3:21-23)1) There is a close relationship between righteousness and law, but not in salvation – “But now the righteousness of God apart from the Law is manifested...” (21) NOW = under the dispensation of grace, not the dispensation of the works of the Law. Now is the time for preaching the gospel. “For he says, ‘In an acceptable time I have heard you, and in the day of salvation I have helped.’ Behold, now is the accepted time; behold, now is the day of salvation.” (2 Corinthians 6:2) ?RIGHTEOUSNESS = the fulfilment of God's Law, and the only ground for salvation. But no one is righteous except through the imputed (reckoned) work of Christ. The word “righteousness” is very important. It appears 36 times in Romans, 92 times in the New Testament, and 102 times in the Old Testament - 194 times all together. “Righteous” can never apply to man; it is always of God or from God. God is its author - “... to those who have obtained like precious faith with us by the righteousness of our God and Saviour Jesus Christ.” (2 Peter 1:1)APART FROM THE LAW = separate from the Law, quite independent of the Law. Righteousness could be obtained by keeping the Law perfectly; but only Christ was able to do that. Therefore, we obtain his righteousness by faith. “For Christ is the end of the law for righteousness to everyone who believes.” (Romans 10:4) Someone has translated this phrase, “Christ ends the law”.The righteousness of God has been manifested – that is, through the preaching of the gospel of grace, while strongly emphasising that it is not a gospel of works.2) There is a relationship between righteousness and the Scriptures - “But now the righteousness of God apart the law is revealed, being witnessed by the Law and the prophets”. (21) When Jesus explained his coming and salvation to his disciples on the road to Emmaus, “[he began] with Moses and all the prophets”. (Luke 24:27)Whenever righteousness is mentioned in the Bible, it is always apart from the Law. Here are 11 witnesses to this truth:Abraham: “And he [Abraham] believed in the Lord; and he [God] accounted it to him for righteousness.” (Genesis 15:6)Moses: “They shall call the peoples unto the mountain; there they shall offer sacrifices of righteousness.” (Deuteronomy 33:19)Job: “I will ascribe righteousness to my Maker.” (Job 36:3)David: “… the God of my salvation, and my tongue shall sing aloud of your righteousness.” (Psalm 51:14)Solomon: “He who follows righteousness and mercy finds life, righteousness and honour.” (Proverbs 21:21)Isaiah: “Rain down, you heavens, from above, and let the skies pour down righteousness”. (Isaiah 45:8)Jeremiah: “I will raise to David a Branch of righteousness; a King shall reign and prosper, and execute judgement and righteousness in the earth. In his days, Judah will be saved, and Israel will dwell safely. Now this is his name by which he will be called: THE LORD OUR RIGHTEOUSNESS (JEHOVAH TSIDKENU).” (Jeremiah 23:5-6)Daniel “O Lord, righteousness belongs to you, but to us, shame of face”. (Daniel 9:7)Hosea: “Sow for yourselves in righteousness; reap in mercy; break up your fallow ground, for it is time to seek the Lord, till he [the Lord] comes and rains righteousness on you.” (Hosea 10:12)Micah: “O my people, remember now ... that you might know the righteousness of the Lord.” (Micah 6:5)Malachi: “But to you who fear my name the Sun of Righteousness shall arise with healing in his wings”. (Malachi 4:2)3) There is a relationship between righteousness and all believers – “… even the righteousness of God which is through faith in Jesus Christ to all and on all who believe.” (22a) Righteousness is confined to the gospel age for those who believe in the Lord Jesus Christ. ALL = has this narrow meaning of all those whom God has chose, predestined, and called. (See 8:30)a) Righteousness cannot be obtained by good works, not even because of faith.b) Righteousness comes not because of faith, but by faith. It is a work of God. “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works”. (Ephesians 2:8) FAITH, according to ROBERT HALDANE, "… is an act of submission, the surrender of ourselves to God that he may posses us." The proof of faith is the fruit of righteousness - “… [being sincere] and without offence till the day of Christ, being filled with the fruits of righteousness which are by Jesus Christ to the glory and praise of God.” (Philippians 1:10-11) Believers produce the fruit of the Spirit if they have received righteousness in Christ.4) There is a relationship between righteousness and mankind in general - ” … even the righteousness of God which is through faith in Jesus Christ to all and on all who believe. For there is no difference; for all have sinned and fall short of the glory of God”. (22-23)Paul is showing three things here:a) There is no difference in status between the Jews and the Gentiles. Both are sinners, and both need to receive the righteousness of Christ by faith. “For with the heart one believes to righteousness ... For there is no distinction between Jew and Greek”. (Romans 10:10, 12) Why, then, does someone need righteousness?b) All have sinned (with the exception of Christ). All are "under sin" – as we saw in verse 9. This refers to our sinful nature inherited from Adam, who fell into sin (as our representative), thus tainting the entire human race. David exclaimed, “… in sin my mother conceived me”. (Psalm 51:5)c) All come short of the glory of God. COME SHORT = to be lacking, or deficient, in something. It refers to the loss of stamina in a race as the athlete approached the final tape. “For when we were still without strength, in due time Christ died for the ungodly.” (Romans 5:6)GLORY OF GOD = the bright shadow of God, and thus his moral standard. God is righteous, but not we. There is no darkness at all in his SHEKINAH (the glory of God); nor is there sin in heaven. JOHN TRAPP comments - "There are no dirty dogs to walk the golden pavements."In the next sermon, we will address a further question: WHAT ARE THE REASONS WHY RIGHTEOUSNESS IS GIVEN? (24-26)SERMON 9ROMANS 3:24-26THE GROUND OF JUSTIFICATION: GOD'S GRACE ALONE (2)Reading: Isaiah 45:1-25INTRODUCTIONSalvation consists of at least 2 parts:● Justification by faith – which puts us right in the sight of God● Sanctification – which puts us into a holy service for GodTherefore: ● Justification is receiving the holiness of Christ● Sanctification is living a life of holiness in ChristAs we come to examine carefully the DOCTRINE OF JUSTIFICATION BY FAITH (3:21 - 5:21), we note the following truths:1) We are justified by God’s grace alone. 2) We are justified in the sight of God when we believe in Jesus Christ, and receive his righteousness (which was demonstrated in his keeping the Law perfectly).3) Justification (the first part of salvation) produces great spiritual fruit.So far, we have seen the conditions under which righteousness is effected. “(21-23) First, we cannot be justified by keeping the Law. This is proved in Scripture. (21) Second, we are justified by believing in Jesus Christ, and by receiving his righteousness. (22) Third, we need the righteousness of Christ in order to be justified, because we are all unrighteous sinners. (23)All this is by the grace of God. (Ephesians 2:8)Now, we look closely at THE CAUSES DUE TO WHICH RIGHTEOUSNESS IS GIVEN (24-26) We receive justification not only because of God's grace, but also by it - “… being justified freely by his grace through the redemption that is in Christ Jesus”. (24)GRACE = God's unmerited favour to sinners who don't deserve it. Here is an acrostic:G - od’s R - iches A - t C - hrist’s E - xpenseThe answer to the question “How does God make us righteousness” is “By the righteousness of Christ.”Now, there are 4 things concerning the righteousness of Christ stated in verses 24-26:● It is a free gift.● It was merited by Christ alone.● It is received by believing in Jesus Christ.● It reveals the purposes of God, both immediately and ultimately.To the question: “Why did God grant us his righteousness”, Paul gives us several answers:1. BECAUSE IT IS A FREE GIFT (24a)“… being justified freely by his grace through the redemption that is in Christ Jesus”. (24) We can never earn it. We are justified “freely by his grace”. This is the only way to receive anything from God, for we lost all claim to his generosity when we fell into sin.To be declared “righteous” is to be declared “innocent”. “Justified freely” = putting God under no obligations to save us. It is by GRACE. We are saved not because we deserve it, but by receiving humbly and repentantly what God offers. ROBERT HALDANE – “ Justification stands opposed both to accusation and condemnation.” This spurs us on to the great gospel statement of deliverance in Romans 8:1- “There is therefore now no condemnation to those who are in Christ Jesus.”Salvation is a free gift, for no one can merit or earn it! GRACE = that through which we are justified, an unmerited gift.2. BECAUSE IT WAS MERITED BY CHRIST ALONE (24b-25)“…being justified freely by his grace through the redemption that is in Christ Jesus, whom God set forth to be a propitiation by his blood.” (24)JUSTIFIED FREELY - through faith in Christ, we received his righteousness – he is JEHOVAH TSIDKENU (the Lord our righteousness), a title found twice in Jeremiah: Jeremiah 23:6 - “In his days Judah shall be saved, and Israel shall dwell safely: and this is his name by which he shall be called, THE LORD OUR RIGHTEOUSNESS.” Jeremiah 33:16 - “In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name with which she shall be called, The LORD OUR RIGHTEOUSNESS.” This justification Jesus effected with 2 actions: by redemption and by propitiation.Notice his act of redemption. 1) We are justified through Christ’s act of redemption. REDEEM = to deliver at a price. In Exodus, this was seen in the redemption of the first-born in Egypt – “And it came to pass, when Pharaoh was stubborn about letting us go, that the Lord killed all the first-born in the land of Egypt, both the first-born of man, and the first-born of animal. Therefore I sacrifice to the Lord all males that openeth the womb, but all the first-born of my sons I redeem.” (Exodus 13:15) ? 1) For the Christian, what is he redeemed from?a) From condemnation, and the guilt of sin, because of the Law. The Christian is redeemed from slavery to sin and the devil – “Jesus answered them, verily, verily, I say unto you, whoever committeth sin is the servant of sin.” (John 8:34) b) From the power of sin (bondage), like a political prisoner. Thus comes the idea of ransom – The Son of Man came to give his life a ransom for many.” (Matthew 20:28) Paul also uses the word in 1 Timothy 2:6 – “There is one God, and one Mediator between God and men, the man Christ Jesus who gave himself a ransom for all.”Let the water and the bloodFrom Thy riven* side which flowed,Be of sin the double cure;Cleanse me from its guilt and power. (Augustus Montague Toplady)(* riven = cleft, struck open)2) The price paid for our redemption (or ransom) is found in the word PROPITIATION – “… whom God set forth to be a propitiation through faith in his blood”. (25) SET FORTH BY GOD - God made the first move in his work of salvation. MATTHEW HENRY- “God, the injured party, makes the first overtures toward a reconciliation.” “Set forth” = to exhibit to public view where it can be seen by everyone. PROPITIATION = the MERCY SEAT. This was put above the ark of the covenant, and was sprinkled by the High Priest with the shed blood of beasts once a year. “… and the Lord said to Moses, ‘Tell Aaron your brother not to come at simply any time into the Holy Place inside the veil, before the mercy seat which is on the ark, lest he die … He shall take of the blood of the bull and sprinkle it with his finger on the mercy seat on the east side; and before the mercy seat her shall sprinkle some of the blood with his finger seven times.’” (Leviticus 16:2, 14)According to ROBERT HALDANE, “propitiation” refers to “what appeases the wrath of God on sinners, and obtains reconciliation.” This was a blood sacrifice. Blood was sprinkled on the cover of the ark (containing the LAW). The word has two meanings in relation to Christ:● Expiation – an expiating sin by his sacrificial death means to avert God's wrath by a covering. His blood covers and cleanses.● Propitiation - to make atonement for man's sin, and bring about a reconciliation through his blood. The price paid for our redemption was the blood of Christ in expiation and propitiation, which satisfies all of God's requirements of the Law = perfect obedience and holiness. “… you were not redeemed with corruptible things, like silver and gold ... but with the precious blood of Christ, as of a lamb without blemish and without spot.” (1 Peter 1:18-19)The appropriation of the benefits of this atoning sacrifice by Christ is through his shed blood. This brings about the justification of the believer – “… to demonstrate at the present time his righteousness, that he might be just and the justifier of the one who has faith in Jesus. (26) 3. BECAUSE IT CAN ONLY BE RECEIVED BY FAITH (25)We receive justification from Christ as a free gift by faith. There is no alternative. Notice the key words: “… being justified freely by his grace through the redemption that is in Christ Jesus, whom God set forth to be a propitiation by his blood, through faith, to demonstrate his righteousness”. (24-25a)The underlined words are almost a complete vocabulary for salvation, and thus gospel preaching!MATTHEW HENRY – “[Salvation] is offered to all in general, but is effective for those in particular who believe.”4. BECAUSE IT REVEALS SOMETHING ABOUT THE PURPOSES OF GOD (25b-26)“… to demonstrate his righteousness, because in his forbearance God has passed over the sins that were previously committed, to demonstrate at the present timer that he might be just and the justifier of the one who has faith in Jesus.”BELIEVES – we now have a further definition of faith. It is:●An act of submission to the will and word of God●An act of receiving the effects of Christ’s shed bloodHere is declared God’s ultimate purpose in saving those whom he has chosen – those who come to Christ by faith. It also declares “his righteousness” – thus pointing a finger of accusation at sinners. This raises the question: Why has God not punished sinners yet? The answer is found in Acts 17:30 – “Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent, because he has appointed a day on which he will judge the world in righteousness by the man whom he has ordained. He has given assurance of this to all, by raising him from the dead.”REMISSION – sometimes translated as “passing over”, sometimes “overlooking”. It is equivalent to forgiveness. God overlooked (AV translates it “winked at”) their sins at present due to his forbearance, giving them time to repent – “Or do you despise the riches of his goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?” (Romans 2:4) MATTHEW HENRY – “Divine patience has kept us out of hell, that we may have some space to repent, and get to heaven.”Yet God has declared his purpose right now.TO DEMONSTRATE - God’s justice and judgement have pointed an accusing finger at Christ. When Jesus Christ died on the cross, God was acting in strict justice, yet leaving room for mercy to those who believe on him. Christ is the meeting ground between justice and mercy, between righteousness and peace:“Surely his salvation is near to those who fear him that glory may dwell in our land. Mercy and truth have met together; righteousness and peace have kissed each other. Truth shall spring out of the earth, and righteousness shall look down from heaven.” (Psalm 85:9-11)Thus God revealed both his justice and his mercy in his Son, and in the sacrifice that he made on the cross. “For he (God) made him who knew no sin to be sin for us, that we might be made the righteousness of God in him.” (2 Corinthians 5:21)“… the blood of Jesus Christ his Son cleanses us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” (1 John 1:7-9)SERMON 10ROMANS 3:27-31THE MEANS OF JUSTIFICATION IS EXPLAINEDReading: Romans 3:21-31. The means of justification is by faith alone. We continue now in this second great doctrine of the gospel: the DOCTRINE OF JUSTIFICATION BY FAITH. (3:31 - 5:21) So far, we have considered:1) That the ground of justification is God's free grace (3:21-26)a) We noted the conditions under which righteousness is obtained. (21-23) Keeping the Law cannot justify us; it condemns us, for we are all sinners.b) We noted the causes due to which righteousness is given (24-26), that it is a free gift from God, merited by Christ, and received by faith.(b) The means of justification is man's faith (3:27-4:23)Having seen that the Law cannot justify us, nor can we justify ourselves because we are sinners, we see how we may receive the righteousness that is in Christ (in his act of redemption and propitiation).BUT HOW DO WE RECEIVE THIS RIGHTEOUSNESS, WHICH IS IN CHRIST?We shall see that the ground is explained (3:27-31); and how it is proved. (4:1-23)1. THE GROUND OF JUSTIFICATION IS EXPLAINED: IT IS BY FAITH ALONE (3:27-31)This section is a continuation of 2:17 – “Indeed, you are called a Jew, and rest on the law, and make your boast in God”, and it follows on from the four questions that came from a Jewish heckler in 3:1-9. There, Paul was saying that it is not by possessing the Law that saves them, because they were not keeping the Law. Thus we are justified by faith alone.Now here are 4 further questions from the same Jewish heckler, who is in no way convinced:a) The first question: “Where is boasting then?” (27a) What room is left for human pride? You have told us:● That no one is righteous before God - “There is none righteous, no, not one”. ● That all have sinned before a holy God – “For all have sinned and have come short of the glory of God.” (3:23)● That there is no salvation from keeping the Law - “Therefore by the deeds of the law no flesh will be justified in God's sight, for by the law is the knowledge of sin. But now the righteousness of God apart from the law is revealed”. (3:20-21)Now, you have knocked away the main prop of the Jewish faith! What is left to boast in, and what is left to make us different from the pagan Gentiles?Answer: “It is excluded”. JOHN CALVIN – “Boasting is excluded without all doubt, since we can produce nothing of our own that merits the commendation of God.” This reminds us of 1 Corinthians 1:28-29:“God has chosen the foolish things ... the weak things ... the base things ... the despised things ... the things which are despised, and the things which are not … that no flesh should glory in his presence. But of him you are in Christ Jesus, who became for us wisdom from God - and righteousness and sanctification and redemption – that, as it written, ‘He who glories, let him glory in the Lord [Jeremiah 9:24].”b) The second question: “By what law (is boasting excluded)? Of works?” (27b)Look, we know that we cannot keep the Law, although sometimes we do try to keep it. Does that mean that we are not commended for our good works?Answer: “No, but by the law of faith.”(27) “No”, says Paul, “there is no faith for you to boast in, is there? Your sin, (your breaking of the Law) makes you guilty before a holy God, and so it is up to God whether he saves you or not. But you can only be saved by faith, by the way of righteousness (justification) that he has provided.FAITH is the work of God in the soul, producing: ● A submission to his will● An acceptance of his way of salvation in Christ.By way of conclusion, Paul states – “Therefore we conclude that a man is justified by faith, apart from the deeds of the Law.” (28)3:20 tells us what cannot justify – “Therefore by the deeds of the law no flesh will be justified.”3:28 tells us how we can be justified – “Therefore we conclude that a man is justified by faith apart from the deeds of the law.”A MAN = all men who believe (whether Jew or Gentile). JUSTIFIED BY FAITH – a pivotal doctrine in the scheme of salvation. MARTIN LUTHER – “We are justified by faith alone.” Yet we are not justified by faith (as a work), but through faith as an instrument, as we receive Christ's righteousness. “… not by works of righteousness which we have done, but according to his mercy he saved us”. (Titus 3:5)c) The third question: ”Or is he the God of the Jews only? Is he not also the God of the Gentiles?” (29a)This Jew exposes his prejudices against anyone who is not a Jew, with all his proud background of God’s dealings with his race." It is hard for him to accept that God works also among the Gentiles. ROBERT HALDANE – “What perverse little people the Jews were: always rebelling against God, yet proud in the fact that they are his people. They believed that righteousness only comes from the Jews, through the Law, and that all the world must first become Jews to be saved. All those that are not Jews must inevitably be damned.”Answer: “Yes, [he is God] of the Gentiles also”. (29b) He saves the Gentiles apart from the Jewish religious system of Law and works. Salvation is an act of sheer grace, providing equally to both Jews and Gentiles the way of justifies - “… since there is one God who will justify the circumcised through faith and the uncircumcised through faith.” (30)It is the same God who is sovereign over both Jews and Gentiles; and it is he who provides the same ground of salvation and justification - by or through our faith. Circumcision is only a work of man on his body. It signified an inward state, but “outward” is not the same as “inward”. Without an inward experience of faith, the outward sign is meaningless. “Have you believed in Jesus Christ?” is a most important question.d) The fourth question: “Do we then make void the law through faith?” (31a) This is the last question (from this Jewish heckler). He is asking in effect, “God has given the Law to the Jews. Does this new law of faith from God make the Law null and void? Has the old Law been abolished?”LAW = any form of God's law for (there is no definite article here), either in Scripture or in the conscienceAnswer: “Certainly not! On the contrary, we establish the law.” (31b) “Yes”, says Paul, “the Law still has a purpose.” It is the tutor (schoolmaster) that drives us to Christ. It is also the perfect standard by which God expects us to live, if we are to please him. In Christ, we receive the power to keep the moral law. But it cannot justify or save us.ESTABLISH = to uphold. The law is still God's standard by which we must live. We (Christians) “establish” the Law, and are relieved to know that it no longer condemns us.a) Yes, the promises of God in the Law (Pentateuch) are still valid.b) Yes, we must still fulfil the intention of the Law:● by fleeing to Christ for salvation.● by showing how we should live according to the commandments of Christ. Good works cannot save us, but good works, when displayed, are a natural outcome of a saved person's life.CONCLUSIONWe must uphold the Law with high respect, even though it once convicted us of sin, condemned us, and caused us to flee to Christ. It is God’s holy Law, reflecting the perfect holiness of God. By the help of the power of the Holy Spirit, we are now enabled to keep the Law, and may appeal to it to behave righteously, as Paul did from time to time. For example, see Ephesians 5:31, and 6:2-3SERMON 11ROMANS 4:1-12BY FAITH ABRAHAM...Reading: Gen 15:1-18.INTRODUCTIONSo far, in this section on JUSTIFICATION (chapters 3-5,) we have noted:1) The ground of justification: God's grace alone.2) The conditions under which righteousness is given. (3:21-24) We are all sinners, so we need the righteousness of God in Christ to justify us before him.3) The causes due to which righteousness is given. (3:24-26) Righteousness is a free gift, a sheer act of grace on God's part, to all sinners who receive Christ as Saviour and Lord.4) The means of justification involves man's faith.5) The ground of justification is explained in 3:27-31. We are justified by grace, through faith alone (as LUTHER translated it). Man cannot be saved by his good works, which fall short of the glory of God. Paul concludes (in 3:28) that a man is justified by faith, apart from the works of the Law.This brings us to this important question: DO CHRISTIANS STILL COME UNDER THE OLD LAW OF MOSES? Paul replies that he Law cannot possibly save us, but it possesses two very useful functions:● The Law condemns our sin, and shows up our guilt before a holy God, causing us to flee to Christ for salvation.● The Law gives Christians a standard to live by. In Christ, we receive the power to keep the Ten Commandment. This provides self-evidence that we are saved, if we strive to keep the Law.Now, here in chapter 4, we consider the way in which Abraham was justified in the sight of God.WE SEE HOW “JUSTIFICATION BY FAITH” WORKSMATTHEW HENRY- “Paul’s argument runs like this: ‘All who are saved are justified in the same way as Abraham was. But Abraham was justified by faith, and not by works. Therefore, all who are saved are justified by faith.’"He puts it another way – “If Abraham, a man so famous for works, so eminent in holiness and obedience, was nevertheless justified by faith alone and not by works, how much less can any other ... (who) comes so far short of him, set up for a justification by his own works?”In this chapter we note four important things:(1) Abraham’s righteousness was apart from works. (See Genesis 15:4-6)(2) Abraham’s righteousness was apart from circumcision (the mark of privilege, involving many religious observances).(3) Abraham’s righteousness was apart from keeping Law of Moses.(4) Abraham’s righteousness is a pattern for all believers who come after him.So we are left with this very important question: Was Abraham a "works" man or a "faith" man? Here is Paul’s answer:1. ABRAHAM’S RIGHTEOUSNESS WAS APART FROM WORKS (1-8)Abraham was accepted entirely through his faith, and apart from any good works. He became the final court of appeal for all Jews in matters of faith and doctrine, being the spiritual and physical founder of his race. 1) Paul now asks a question of his own – “What then shall we say that Abraham our father, has found according to the flesh?” (1) What can we to say about Abraham, our ancestor in the natural line? Was he saved by works or by faith?2) The question is further expanded – “For if Abraham was justified by works, he has something of which to boast, but not before God.” (2) Here we must decide whether Abraham was an example of “works” salvation; for then he would have something to boast about. However, the Jews were forgetting the words of one of their respected prophets – “But we are all like an unclean thing, and all our righteousnesses are like filthy rags; we all fade as a leaf, and our iniquities, like the wind, have taken us away.” (Isaiah 64:6)3) The question is then referred to the court of Scripture – “For what does the Scripture say? ‘Abraham believed God, and it was accounted to him for righteousness. [Genesis 15:6]” (3) Here Paul quotes directly. So we see that, in the case of Abraham, his righteousness was entirely due to faith.Paul’s question and answer is further expanded in verses 4-5 – “Now to him who works, the wages are not counted as grace, but of debt. But to him who does not work but believes on him who justifies the ungodly, his faith is accounted for righteousness”. This is Paul’s conclusion from the example of Abraham; and he was undoubtedly right. We are saved by grace alone. For if salvation came by our works, we would make God our debtor; and he would owe us our salvation. But God is no man's debtor. Works are not the way of God’s salvation. We must believe in order to be saved. Paul replied to the Philippian jailer who had asked him what he should do to be saved, “Believe in the Lord Jesus Christ, and you will be saved.” (Acts 16:31) This faith (noting that faith is not a work) is then accounted for righteousness, for through it we receive that righteousness which can be found only in Christ.5) Then Paul appeals to David – “… just as David also describes the blessedness of the man to whom God imputes righteousness apart from works: ‘Blessed are those whose lawless deeds are forgiven, and whose sins are covered [Psalm 32:1]’”. (6-7) Can a man be saved by works as some say Abraham was? Well, David replies conclusively. Here is the full quotation:“Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord does not impute iniquity, and in whose spirit there is no guile.” (Psalm 32:1-2)Now Paul goes further into Jewish thinking. He deals with a further unvoiced question –“Abraham, then, was saved by faith alone. But was not his faith connected in some way with circumcision through the covenant? Was he not saved because God made a covenant with Abraham, and the sign of covenant was circumcision; and would not that be a work? Was he not saved because he was so religious?” Actually, the truth was, as Joshua said, when he was describing Abraham as a long way from being a man of faith when he lived in Ur of the Chaldees, but, on the contrary, he was an idolater – “And Joshua said unto all the people, ‘Thus says the Lord God of Israel: Your fathers, including Terah, the father of Abraham and the father of Nahor, dwelt on the other side of the River in old times; and they served other gods.” (Joshua 24:2) ?The Jews thought they were saved because they were born under the Abrahamic covenant (like someone today considers himself a Christian because he has been born in a so-called Christian country, and is somehow connected with the Christian church). No, Abraham was not a good man before God called him.2. ABRAHAM’S RIGHTEOUSNESS WAS APART FROM CIRCUMCISION (9-12)He was saved and justified ever before he was circumcised. Circumcision was only a sign of what had already become effective in Abraham’s heart and life, just as baptism does not make a person a Christian, but is a sign that he is one already. We note, then:1) Can all men be saved only by faith, and not by works? Paul replies with a further question - “Does this blessedness come upon the circumcision only, or upon the uncircumcision also? For we say that faith was accounted to Abraham for righteousness.” (9) 2) The next of Paul’s questions: “How then was it accounted? While he was circumcised or uncircumcised?” (10a) Was Abraham made righteous before or after his circumcision? There can be only one answer from history – “Not while circumcised, but while uncircumcised.” (10b)3) “And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also”. (11) So what purpose, then, did circumcision have? To the Jews, after listening to Paul’s argument, it all seemed so useless. So finally, we arrive with this new argument, at the point to which Paul was aiming - the way of faith that Abraham discovered is the same for all those who follow Christ; indeed, so much so, that he became the father of all men of faith, whether circumcised or not, whether Jew or Gentile.4) What, then is Abraham's relationship to those who are not circumcised but are saved through faith? - “… and the father of circumcision to those who are not only of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised.” (12) This is an astonishing new thought for the Jews!2. ABRAHAM’S RIGHTEOUSNESS BROUGHT WITH IT A PROMISE WHICH WAS APART FROM THE LAW (13-15)1) God’s promise came to Abraham (or Abram, as he then was) apart from the Law of Moses, another thing in which the Jews boasted – “For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith.”2) The possession of the Law did not make the Jews righteous before God. If that were so, it is the way of faith what would have been made null and void – “For if those who are of the Law are heirs, faith is made void and the promise made of no effect.” (14)3) The Law brings God’s wrath upon the faithless Jews, for they did not keep it. And so far as the Gentiles are concerned, they could not be convicted of breaking the Law, for they did not possess the Law. “… because the law brings about wrath; for where there is no law there is no transgression.” (15) The Gentiles were sinners, not by the Mosaic Law, but according to the law in their consciences.This is such an important subject, that we will deal with it in more detail in the next sermon.CONCLUSIONLet us end with a brief consideration of the promises God made to Abraham, and their fulfilment. What Abraham received apart from works or circumcision, we can also receive. How much we need to walk in the steps of Abraham if we are to be the heirs of our father Abraham (spiritual or physical)! How much we need his faith!a) A faith that was willing to offer up his dearest possessions – the promised son and heir whom he called Isaac – as a sacrifice on Mount Moriah). His ready response to God’s command is one of the great stories in all of world literature – “And he (the Lord) said, ‘Take now your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I will tell you.’” (Genesis 22:2) This offering was a response of faith by Abraham. (See Hebrews 11:17-19)b) A faith by which he was able to leave his home and country, and go where he did not know, to a land of promise.c) A faith to believe all the great promises of God. “He believed God …” SERMON 12ROMANS 4:13-25ABRAHAM BELIEVED, AND HE DID NOT DOUBTReading: Romans 4:13-25.INTRODUCTIONAbraham’s righteousness was apart from circumcision (and other religious observances), from the Law, and from good works (9-12)As he is the model for Christian behaviour, we can compare the promise of “no condemnation” for believers, to the justification by faith of Abraham, apart from works and the Law, a justification come to both Abraham and his spiritual children through the Messiah, in whom he also believed.” Jesus said of him, “Your father Abraham rejoiced to see my day, and he saw it and was glad.” (John 8:56) ?Christ brings salvation apart from the Law, and salvation from the condemnation of the Law. So Abraham’s experience was one of faith, and thus of grace, as Paul points out:”Therefore it is of faith that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all.” (16) However, let us back track a little to the verses covered at the end of the last sermon.1. THE PROMISES TO ABRAHAM WERE NOT UNDER THE OLD DISPENSATION OF THE LAW (13-17)In fact, they came before the Law was given. They came because Abraham believed God, and received justification by faith - “For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith.” (13) This righteousness in Christ is accepted as a free gift by faith, if we are to be saved. MARTIN LUTHER wrote:“Wearied at length with your own righteousness, rejoice and confide in the righteousness of Christ. Learn, my dear brother, to know Christ, and Christ crucified, and learn to despair of yourself, and sing to the Lord this song: ‘Lord Jesus; you are my righteousness, but I am your sin. You have taken what belonged to me; you have given me what was yours. You became what you were not, in order that I might become what I was not myself.”So far, we have considered these three things:1) We discovered why a man has need of being justified before a holy God - because he is a sinner - “All have sinned and come short of the glory of God.” (3:23)2) We also saw that good works - trying to keep the Law - cannot save us. We must flee to Christ for his righteousness.Jesus, thy blood and righteousness My beauty are, my glorious dress;Midst flaming worlds, in these arrayed, With joy shall I lift up my head.(Nicholas, Count von Zinzendorf)Let us now return to the case of Abraham. We saw that Abraham “believed, and it was accounted to him for righteousness.” We, too, are saved in the same way as Abraham, by faith in God, trusting in God's purposes for salvation.We saw that Abraham’s righteousness was apart from his good works (4:1-8)We note further that Abraham’s righteousness was apart from keeping the Law (the Ten Commandments of Moses), and the rituals of the old Covenant. (13-22) It was firmly part of a faith system.“The promise [was made] sure to all the seed; not only to those who are of the law, but also to those who are of the faith of Abraham; who is the father of us all”. (16) Abraham is the spiritual father of all believers, whether Jew or Gentile. We were grafted into the true and spiritual nation of Israel, even though we are uncircumcised Gentiles. This happened when we believed in Jesus Christ. “And if some of the branches were broken off, and you (Gentiles), being a wild olive tree, wert grafted in among them, and with them became a partaker of the root and fatness of the olive tree, do not boast against the branches … You will say then, ‘Branches were broken off that I might be grafted in.’ Well said! Because of unbelief they were broken off, and you stand by faith.” (Romans 11:17-20) ?We note, then:1) That the Law had nothing to do with Abraham’s righteousness:“For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith. For if those who are of the law are heirs, faith is made void, and the promise made of no effect, because the law brings about wrath; for where there is no law, there is no transgression. Therefore it is of faith that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all”. (13-16).Paul has already argued that Abraham was justified 400 years before the giving of the Law to Moses on Mount Sinai. Here are three promises that God made to Abraham:● He would have a large physical family (his “seed”) – “So shall your seed be.” (18)● Through his family, all the nations would be blessed - “I have made you a father of many nations”. (17)● As a pledge of this coming blessing, his family would be given the Promised Land of Canaan as a pledge of the good things to come. HEIR = one who has the right to inherit all his father's estate. Paul takes this further for Christians in Romans 8:17 – “… if children then heirs, heirs of God and co-heirs with Christ”. This is certainly not based on merit or works!BY THE RIGHTEOUSNESS OF FAITH – “For the promise, that he should be the heir of the world was not to Abraham, or to his seed, through the law, but through the righteousness of faith.” (13) This means that the promise is applicable to all, not just those who were under the Law, but everyone who believes, including the Gentiles.2) If the Jews had inherited God's promises under the dispensation of Law, then there would have been no need for faith- “For if those who are of the law are heirs, faith is made void, and the promise made of no effect, because the law works wrath; for where there is no law, there is no transgression. (14-15)● The Law would replace faith. (14a) ● The Law would do away with the promise that came with faith. (14b) ● The purpose of the Law is explained – “… for where there is no law, there is no transgression”. (15)WRATH - “…the law works wrath. (15) Actually, the Law not only produces God’s wrath, but our wrath when we get indignant at the Law for finding out our sin!3) God gave Abraham righteousness through his faith, which has many practical implications (15-16)BY GRACE – grace alone. JOHN TRAPP writes, “As oil and water cannot mix, so neither can Christ and anything else, in the work of man's salvation.” Grace embraces all men, and especially those not under the Law. Abraham [the faith man] is the father of us all”. (16b)Note the qualities through which it was impossible for Abraham to received righteousness (17-22) – righteousness came to him “apart from the Law”.His was a spiritual fatherhood. He had a great future under God’s hand - “…(as it is written, ‘I have made you a father of many nations’) before him whom he believed, even God, who quickens the dead, and calls those things which are not as though they were.” (16b-17) The miraculous arrival of Isaac was a picture of all Abraham’s miraculous children stretching down the centuries.● This is stated in verse 16 – “[God] calls those things which are not as though they were”.● This is proved from Psalm 17:5 – “As it is written, ‘I have made you a father of many nations’”. (17a)● This was tested in Abraham’s faith - “Who against hope believed in hope, that he might become the father of many nations according to what was spoken, ‘So shall your seed be.’” (18)QUICKENS (AV) – to make alive physically or spiritually. “… who quickens the dead”. (17) CALLS THOSE THINGS WHICH ARE NOT AS THOUGH THEY WERE (17c) - God sees the end from the beginning. He sees every believer that comes in the succession of Abraham.3. ABRAHAM’S GREAT HOPE (18-22) 1) God gave him a promise - … who, contrary to hope, in hope believed, so that he became the father of many nations, according to what was spoken, ‘So shall your descendants be. [Genesis 15:5]’” (18) In Genesis 15:4-6, Abraham was promised offspring as numerous as the stars in the sky:“And, behold, the word of the Lord came to him, saying, ‘… one who will come from your own body shall be your heir.’ And he brought him outside and said, ‘Look now toward heaven, and count the stars if you are able to number them.’ And he said to him, ‘So shall your descendants be.’ And he believed in the Lord, and he accounted it to him for righteousness.” Yet his wife Sarah was infertile, and beyond the age of child bearing.The writer to the Hebrews comments – “Therefore from one man, and him as good as dead, were born as many as the stars of the sky in multitude – innumerable as the sand which is by the seashore.” (Hebrews 11:12) JOHN OWEN – “The blessing here declared is a numerous posterity; it was a special blessing, because the whole Church of God under the old testament was confined to the posterity of Abraham.” Abraham’s faith had repercussions not only on his countless physical offspring, but his even more countless spiritual offspring.2) Notice the paradox of Abraham’s faith - “… contrary to hope, in hope he believed” (18) – This great promise was made within the context of Abraham’s faith. He believed in God, for with God all things are possible. (See the words of our Lord on 4 separate occasions: Matthew 19:26; Mark 9:23, 10:27, Mark 14:36) JOHN TRAPP - "’It will not be’, says sense; ‘it cannot be’, says reason; ‘it both can and will be’, says faith, ‘for I have a promise for it.’”3) Notice his great faith – “And not being weak in faith, he did not consider his own body, already dead (since he was about a hundred years old), and the deadness of Sarah’s womb”. (19) He sustained a belief that God would keep his promise, and carry out his purpose. HE DID NOT CONSIDER – JOHN TRAPP comments, “He never thought of that.” ROBERT HALDANE writes – “Had Abraham looked on any natural means, he would have staggered; but he looked only to the power of him who promised.”4) “He did not waver [AV = he staggered not] at the promise of God through unbelief, but was strengthened in faith, giving glory to God, and being fully convinced that what he had promised he was also able to perform.” (20-21) His strong faith, and his giving glory to God, spoke well for the futureFULLY CONVINCED - a Greek verb describing a ship with sails full of wind making for port. 5) The results of Abraham’s faith – “And therefore ‘it was accounted [AV = imputed] to him for righteousness. [Genesis 15:6]’” (22) Immediately after God made the promise, Abraham believed in God, with accounted righteousness as a consequence.ACCOUNTED = imputed, put to his account. He did not earn it, but it was given to him freely, and deposited in a safe place where it would not be lost.4. ABRAHAM’S FAITH IS A PATTERN FOR ALL BELIEVERS (23-25)Abraham believed in a God who was able to raise life from his dead body, providing a promised son through for his family. So too, we believe in a God who raised Jesus from the dead, to bring about our salvation and resurrection.1) Notice our relationship with Abraham according to faith. We possess an identical faith – “Now it was not written for his sake alone, that it was accounted to him, but also for us. It shall be accounted [imputed] to him, but also for us who believe in him who raised up Jesus our Lord from the dead”. (23-24)2) Notice that our faith is placed firmly in Christ - “… who [Jesus] was delivered up because of our offences, and was raised because of our justification.” (25) That was the purpose of the cross and the resurrection of Christ – our justification (imputed righteousness). JOHN TRAPP – “Our justification, begun in his death, was perfected by his resurrection.”WAS DELIVERED – the cross was no accident; it was no mistake, no mischance, but the will of God - “’The kings of the earth took their stand, and the rulers were gathered together against the Lord, and against his Christ [Psalm 2:1-2].’ For truly against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together to do whatever your hand and your purpose determined before[hand] to be done.” (Acts 4:26-28) JOHN TRAPP summarises – “Herod, Pontius Pilate, the Gentiles, and the people of Israel, were all gathered together, to do whatever God’s hand and his counsel determined before to be done.”RAISED UP – to stand before God on our behalf, thus defending our status as righteous in his righteousness, and justified in his resurrection.SERMON 13ROMANS CHAPTER 5:1-5THE PEACEFUL FRUIT OF RIGHTEOUSNESS (1)Reading: Hebrews 12:1-13. So far, we have considered in some detail the DOCTRINE OF JUSTIFICATION BY FAITH (Chapters 3-5). We have looked at:1) The ground of justification in God's grace alone. We cannot be justified (put right in the sight of God) by good works and trying to keep the Law (the Ten Commandments), because our deeds are evil, full of sin and selfishness. We are all sinners, and “come short of the glory of God.” (3:23) Therefore, it is due to God’s sovereign will whether we are saved or not, according to his mercy and compassion:“What shall we say, then? Is there unrighteousness with God? Certainly not… ‘I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. [Exodus 33:19]’” Paul comments in his entirely unique style, in words not found anywhere else in the Bible, “So then it is not of him who wills, nor of him that runs, but of God who shows mercy.” (Romans 9:14-15) We can never merit salvation; but God has provided the way of salvation to those who believe.2) The means of justification in man's faith. We are saved by grace alone, through faith alone. So we ask, “Faith in what or in whom?” We need to go back to the third chapter to find the answer:“… being justified freely by his grace through the redemption that is in Christ Jesus, whom God set forth to be a propitiation by his blood, through faith, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to demonstrate, his righteousness, because in his forbearance God has passed over the sins that were previously committed, to demonstrate at the present time his righteousness, that he might be just, and the justifier of the one who has faith in Jesus.” (3:24-26) Faith receives the imputed (reckoned, or accounted) righteousness (goodness) of Christ, who alone kept the Law and committed no sin. His righteousness is given to us when we have faith in him. God then sees Christ’s righteousness in us, and forgives and passes over our sin when we repent. This way of salvation is outlined in 4:24-25, already quoted.Yes, Abraham believed. But faith was not enough. Twice, James connects faith with holy works, which, in their turn, are a justification of our justification: ● “But wilt thou know, O vain man, that faith without works is dead?” (James 2:20)?● “For as the body without the spirit is dead, so faith without works is dead also.” (James 2:26)Good works do not provide the ground of justification; they are the results, the evidence, and the fruit of justification. Saving faith, like divine chastisement, produces spiritual fruit – “the peaceable fruit of righteousness”. (Hebrews 12:11) ?That, then, brings us to Chapter 5: THE RESULT OF JUSTIFICATION: SPIRITUAL FRUIT.We will consider these 3 things:(1) The fruit of righteousness itself (1-5)(2) The fountainhead of righteousness (6-10)(3) The final result of righteousness (11-21)So let us look at THE FRUIT OF RIGHTEOUSNESS. (5:1-5)Paul turns from the principles of faith to personal Christian action. THEREFORE is another turning point, a hinge, between two related arguments.We turn from the doctrine of JUSTIFICATION BY FAITH apart from works, to further teaching on the outworking - or the “working out"- of our justification, which God first "worked in us". (See Philippians 2:12-13, where we read “Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God who works in you both to will and to work on behalf of his good pleasure.” If professed believers fail to produce the “fruit of righteousness”, then they were never saved. They were deluded, and will therefore be damned. MATTHEW HENRY – “The precious benefits and privileges which flow from justification are such as should quicken us all to give diligence to making sure that we are justified ... The fruits of this tree of life are exceedingly precious.” In chapter 5, Paul moves on from the doctrine of faith to the practice and experience of faith. He proceeds from the head to the heart, and from learning to action. This prepares the way for the next great gospel doctrine, the application of Christian action in SANCTIFICATION (Scriptural holiness). Justification leads to a dedicated life, as in the case of Abraham. We also note that, like Abraham, this does not lead to a perfect life. Yes, justification will produce its own fruit, the result of the Holy Spirit working in the righteous, who are fighting the good fight of faith. (1 Timothy 6:12) It is good to see God at work in us (that is, in justification), but it is even better to see God doing something through us (that is, sanctification), with our entire co-operation. God gives a justified believer the power, through the Holy Spirit, to fight the good fight of faith, and to mortify the deeds of the flesh – “For if you live according to the flesh you will die; but if by the Spirit you put to death [AV = mortify] the deeds of the body, you will live” (Romans 8:13), to produce “the peaceful fruit of righteousness”.It is dangerous to linger too long in this subject thinking about God’s working in us, and yielding ourselves to him. The cry often made “Let go, and let God” has, for too long, been the tool of heretics and fanatics. God justified us that we might fight a war against sin, the flesh, and the devil. No soldier ever won battle by lying down, and waiting for a good result. Christians are exhorted in the Scriptures to fight and exert themselves in the power of the Holy Spirit.JOHN CHARLES RYLE - “He that would understand the nature of true holiness must know that the Christian is a 'man of war'. If we would be holy, we must fight. Righteousness is given to us, but holiness – sanctification - must be fought for.” Holiness is not something given to us – for there is no such thing in the Bible as the doctrine of imputed sanctification - but comes out of spiritual battles.ROBERT HALDANE – “Therefore the apostle, having fully proved that salvation is by grace, and that it is by faith, now shows the consequences of this doctrine.”According to GRAHAM SCROGGIE, this fifth chapter introduces us to 3 great doctrines in Romans:● The doctrine of justification - “Therefore being justified by faith we have peace with God.” (5:1)● The doctrine of sanctification– “There is therefore now no condemnation to those who are in Christ Jesus, who do not walk after the flesh, but after the Spirit.” (8:1)● The doctrine of dedication and service– “I beseech you therefore brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.” (12:1)We also find the Trinity as the author of this salvation:- God the Father, who gives us spiritual peace (1a)- Jesus Christ, who is the source of spiritual blessing (1b) - The Holy Spirit, who sheds abroad in our hearts God’s love (5)There is also a trinity of grace, which is typically of Paul, a theme that occurs a number of times in his letters:- Faith, which is crucial for justification (1a)- Hope, in the glory of God (2)- Love, which is poured out abundantly in our hearts (5)We must observe that Chapter 5 points back to 4:25. This verse is what chapter 4 is leading up to, and which, in itself, is a digression from the main theme, being an answer to the question about the Law in 3:31 – “Do we then make void the law through faith?” The argument runs like this:1) We affirm the condemning mission of the Law.2) We, like Abraham, are saved through faith, and not through the good works of the Law.3) Therefore, chapter 5 is also a continuation of the argument in 3:30 – “… seeing it is one God who will justify the circumcision by faith and the uncircumcision through faith.”But what does faith imply? As we have seen, faith means submission to the will of God. Faith means a life totally dedicated to the service of Jesus Christ. Faith also means that a life professed to be Christian life must be fruitful. If not, then it is not a justified life, for there is no evidence of salvation. Jesus said, “Therefore by their fruits you will know them.” (Matthew 7:20) There is no justification without sanctification, and there is no sanctification without justification. In our next Sermon, we will be carefully considering the 14 fruits of righteousness.CONCLUSIONWe conclude with the optimistic words of Hebrews 12:11 - "Now no chastisement for the present seems to be joyful, but grievous; nevertheless, afterward it yields the peaceful fruit of righteousness to those who are exercised thereby.” SERMON 14ROMANS 5:1-5THE FRUIT OF RIGHTEOUSNESS (2)Reading: Romans 5:1-18INTRODUCTIONSo far, in considering the DOCTRINE OF JUSTIFICATION, we have come to Chapter 5 to consider the subject: THE RESULTS OF JUSTIFICATION - SPIRITUAL FRUIT. We have already seen that without the production of spiritual fruit, there is no true justification, thus no true salvation, which, in that case, would be a mere delusion. It does not surprise us that God allows affliction to test out a true believer. There is a direct connection between justification and fruit - "Now no chastisement for the present seems to be joyful, but grievous; nevertheless, afterwards, it yields the peaceful fruit of righteousness to those who are exercised by it.” (Hebrews 12:11)This process of fruit bearing leads to holiness (sanctification), a vital and positive result of spiritual battles. The following 14 fruits of righteousness (in verses 1-5) are not only evidence of true justification, but are weapons in the battle against sin, the flesh, and the devil.1. JUSTIFICATION (1a) This means to be acquitted from the guilt of sin. Jesus has stood in our place; and we are thus able to stand before God. It means JUST-IF-IED NEVER SINNED (just-if-I'd-never-sinned).2. FAITH (1b-2a) This means faith in the redeeming blood of Christ shed on the cross. (See 3:25) The blood of Christ cleanses from sin (1 John 1:8), but faith is the submission of the sinner to the claims of Christ who shed his blood freely.Thy life was given for me,Thy blood, O Lord, was shedThat I might ransomed be, And quickened from the dead.Thy life was given for me:What have I given for thee?"(Frances Ridley Havergal)The blood of Christ demands action, and this can only come from those who are truly justified by faith. The motto of WEC WORLDWIDE is a saying of its founder, Charles T. Studd, as he began on his final journey to Africa - "If Jesus Christ be God, and died for me, then no sacrifice can be too great for me to make for him." HALDANE - "... faith is a submission to the will of God and the claims of Jesus Christ absolutely over our lives."3. PEACE (1c) This implies that we have been at war with God. (See 5:9-10). The Greek is the present continuous tense, and is best translated - "… let us continue at peace". We must hold firmly on to our peace. We thank God for the terms of reconciliation over our sin - "For Jesus is our peace, who has made both one." (Ephesians 2:14) It also means a total unconditional surrender, and a stop to fighting God. We step out in the will of God as Abraham did - or as James describes him, as "a friend of God" – “And the Scripture was fulfilled which says, ‘Abraham believed God, and it was accounted to him for righteousness.’ And he was called the friend of God.” (James 2:23) There is a definite connection between justification by faith and friendship with God.4. ACCESS (2a) We have here implied the Asian and African procedure whereby a supplicant, desiring an audience with a king or leader, needs someone to introduce him to the court. Bishop Ellicott translates the Greek - "… through whom we have an introduction." Ephesians 2:18 puts it plainly enough - "For through Jesus we both have access [introduction] by one Spirit to the Father." There is also here the idea of the Temple Sanctuary - the Holiest of All - "Having therefore, brothers, boldness to enter into the holiest by the blood of Jesus ... let us draw near with a true heart in full assurance of faith." (Hebrews 10:19)5. GRACE (2b) Peace includes the particular blessing of access, but grace includes all of God’s blessings (free gifts) - "in which we stand", or, "in which we continue to stand". We have nothing, but God is generous, showering his blessing on his children. “Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom is no variableness, neither shadow of turning.” (James 1:17) His grace includes all his gifts, which, in their turn, are illustrative of God's wonderful salvation. 6. REJOICING (2c) This is not an outward show of happiness, but it means to "triumph", as Robert Moffatt translates it. It is the triumph of a slave who has been set free from the old master, ready to do the will of his new master. Why do we triumph, and why do we rejoice? We triumph (or, make our boast) in what Christ has done for us upon the cross. MARTIN LUTHER wrote:"Where Christ is truly seen, there must be full and perfect joy in the Lord, with peace of conscience, which makes you think, 'Although I am a sinner, and under condemnation of the Law, yet I do not despair because Christ lives, who is my righteousness.' In that righteousness, I have no sin, no fear, no sting of conscience. I am a sinner as a child of Adam. But I have a righteousness which is Christ, the Son of God, who knows no sin, but righteousness and life eternal; through whom my body shall be raised up again, and delivered from the bondage of the Law and sin, and shall be sanctified together with the Spirit."We rejoice in 2 things: in glory, and in tribulations.7. GLORY (2d) When we see Jesus in his Second Coming, we will see him fully revealed in his Father's glory, a lorry that was displayed in the clouds as they conveyed him back to heaven. We, too, will, in Christ, reflect God's glory: "… giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light." (Colossians 1:12) There is also the thrilling promise of glory, that "when we see him, we shall be like him." (1 John 3:2) Here is the full quotation - "Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when he is revealed, we shall be like him, for we shall see him as he is."8. TRIBULATIONS (3a) These are physical and emotional hardships. The Christian triumphs over his circumstances. He has inward security of soul, knowing that all will be well, and that "all things work together for good, to those who love God". (Romans 8:28) It needs a deep faith to exclaim, "Though the Lord slay me, yet will I trust him." (Job 13:15) The full quotation is as follows - "Though he slay me, yet will I trust him. Even so, I will defend my own ways before him. He also shall be my salvation." (15-16)The believer continues to live his life knowing that God will see him safely through. He rejoices in the coming expectation of glory. But he also rejoices, as Paul did, in his present sufferings and hardships, because they benefit and prove him. "Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter." (1 Peter 4:16)CONCLUSION We must be proud of our battle-scars in this spiritual war. We are told that as the disciples were dismissed from the fierce treatment of the Jewish Council, they were "rejoicing that they were counted worthy to suffer shame for Christ's name." (Acts 5:41) Why are we able to rejoice in tribulation? Because we are already bearing spiritual fruit in 4 further areas: patience, experience, hope, and being unashamed.SERMON 15ROMANS 5:1-5THE FRUIT OF RIGHTEOUSNESS (3)Reading: Galatians 5:16-26INTRODUCTIONWhen a Christian is justified, he will naturally bear spiritual fruit. This process of fruit bearing is called SANCTIFICATION. This, in its turn, leads on to a life wholly given over to the service of the One who justifies. "To demonstrate at this present time his righteousness, that he might be just and the justifier of the one who has faith in Jesus." (Romans 3:26) We have considered the first 8 fruits of our salvation: justification, faith, peace, access, grace, rejoicing, glory, and tribulations. We saw that justification is accompanied by faith, peace, access, and grace. We also noted that justification brings the ability to rejoice - not only in good things, also but in bad things. In Paul's experience, that meant to "glory" in our tribulations, a very positive way of dealing with difficult circumstances.Tribulations serve their purpose. They set off a chain reaction that leads to patience, and patience to character, and character to hope, and hope to not being ashamed of our faith or our Saviour. Our faith is the work of the Trinity, as described in verse 5.(9) PATIENCE (3b) “… knowing that tribulation produces patience.” The strong Greek word used here means “endurance”. Our Christian faith is not passive (something that is done to us), but is active. HALDANE calls this fruit "a habit of enduring", indicating our continual persevering with patience. How can we patiently endure? By focusing upon doing God's will. Later, Paul expands this thought in this way - "And do not be conformed to this world, but be transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God." (Romans 12:2) See also for further aspects of the will of God in salvation and Christian service, Galatians 1:4, Ephesians 6:6, 1 Thessalonians 4:3, Hebrews 10:36, 1 Peter 4:2,19, 1 John 2:17.ROBERT HALDANE comments in his usual helpful way - "Christian patience implies submission to the will of God." This is the natural (or, rather, supernatural) result of saving faith – a faith that sees that the will of God is best. But is very rarely the easiest path to take. "Know this, that the testing of our faith produces patience." (James 1:3)TRIBULATION - is like a fire: it softens some and hardens others. It either melts or hardens hearts to the will of God. The chastisement of God in times of tribulation makes us say either "I hate this", or "I love and trust the Lord."(10) CHARACTER (4a)“… and perseverance [produces] character”. This is part of the trial of faith, revealing to us whether our faith is real, and touching our conscience deeply. MATTHEW HENRY translates the word "probation".Tribulation comes to test us during our time of probation on the earth. ROBERT HALDANE - "Tribulation detects the hypocrite as well as the saint." It discovers whether our faith and motives are pure. The seed sown in shallow soil soon withers under the sun's scorching heat - "And when the sun was up, they were scorched; and because they had no root, they withered away." (Matthew 13:6) And this is true of the shallow Christian, where “character” is the proof that he is standing firm in the test, and is becoming an experienced and mature Christian.(11) HOPE (4b)“… and character [produces] hope.” Hope is something certain, bringing us assurance. Christian hope has positive results, and keeps us going forward through difficulties and tribulations. Our “hope” in such times is that of deliverance when Jesus comes again, or calls us home. Using another picture, that of the great storms of life, the writer to the Hebrews declares confidently - "… that by two immutable (unchangeable) things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us. This hope we have as an anchor of the soul, both sure and steadfast". (Hebrews 6:18-19)(12) NOT BEING ASHAMED (5a)“Now hope does not disappoint”. The Greek is better translated "hope is not disappointed", or, as the AV, “hope makes not ashamed”. Our faith is never a disappointment because Christ is not a disappointment.He is not a disappointment!Jesus far more to meThan in all my glowing daydreamsI had fancied he could be.And the more I get to know him,So the more I find him true,And the more I long that othersShould be led to know him too.Let me never disappoint thee,Through my wilfulness or fear,Knowing, Lord, that thou art planningHow to make my way most clear;That whatever thou appointest,Though my reasoning's far above,May I never be offendedResting in thy mighty love!JOHN TRAPP - "It is not like men who go to the lottery with heads full of hopes, but return with pockets full of blanks!" Christ will never let us down. He keeps all his promises, and is always present with us to strengthen and to guide. Christians are never disappointed, because of the last two of God's spiritual fruits:(13) THE LOVE OF GOD (5b)“… because the love of God has been poured out in our hearts”. Here we approach the very heart of the gospel. The last sermon in this series is also on the love of God, found in chapter 8:38-39 – “For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.”God justified us because he loved us, just as he chose Israel in his love:"The Lord did not set his love on you not choose you because you were more in number than any other people, for you were the least of all peoples; but because the Lord loves you, and because he would keep the oath which he swore to your fathers, the Lord brought you out with a mighty hand, and redeemed you from the house of bondage, from the hand of Pharaoh king of Egypt.” (Deuteronomy 7:7-8) POURED OUT – God’s love is "poured out ". The Greek expression may be translated as "produces floods everywhere". Monsoon rain is typical of the Asian world, and provides a picture of abundant spiritual blessings – “’... prove me now in this’, says the Lord of hosts, if I will not open for you the windows of heaven and pour out for such blessing that there will not be room enough to receive it." (Malachi 3:10) This verb indicates that God loves to give his children gifts in abundance. But he requires our absolute obedience.THE LOVE OF GOD – here is a list of some choice sayings about the love of God from some choice commentators on this Romans 5:5:● MATTHEW HENRY – “This hope will not disappoint, because it is sealed with the Holy Spirit as a Spirit of love. It is the gracious work of the blessed Spirit to shed abroad the love of God in the hearts of all the saints. A right sense of God’s love to us, will make us not ashamed, either of our hope, or of our sufferings for him.”● CHARLES HODGE – “The love of God does not descend upon us as dew in drops, but as a stream which spreads itself abroad through the whole soul, filling it with the consciousness of his presence and favor. And this inward persuasion that we are the objects of the love of God, is not the mere result of the examination of evidence, nor is it a vain delusion, but it is produced by the Holy Spirit”.● CHARLES HADDON SPURGEON – “Do you know anything about loving union to Christ? I feel sure that the great mass of those assembled here both know it and rejoice in it. Oh, to know it more! Oh, that his love were shed abroad more richly in our hearts! Now, by the Holy Spirit that is given to us, may we experience, not only the tiny rivulets of love that some of us have had in the past days, but may we get to the torrents of love, may we be swept away by it, till, like a mighty ocean, it covers all our nature, and becomes to us a very heaven begun below!”● ROBERT HALDANE – The connection … leads us to understand the phrase in the sense of God’s love to us. It connects with what follows, where the Apostle proceeds to prove God’s love to His people from the wonderful manner in which, as is said in the 8th verse, ‘He commends his love towards us’ in the way He has acted in the gift of His Son, notwithstanding our unworthiness and enmity against Him. In the same way, it is said, ‘God so loved the world, that He gave His only-begotten Son, that whoever believes in Him should not perish, but have everlasting life.’ (John 3:16) It coincides, too, with such declarations as, ‘In this was manifested the love of God towards us, because that God sent His only-begotten Son into the world, that we might live through Him.’ (1 John 4:9) And ‘We have known and believed the love of God to us’. (1 John 4:9, 16). We cannot be beforehand with God in love, and we must perceive His love to make us love Him. The first feeling of love springs up in the heart from a view of His grace and mercy to us in Jesus Christ. His love to us is the foundation of our love to God; and it is a view of His love that not only produces, but maintains and increases, our love to Him. ‘Thy love is better than wine.’ (Song 1:2)”● JOHN CALVIN – “The participle ‘poured out’ [shed abroad] is very emphatic, and means that the revelation of divine love towards us is so plentiful that it fills our hearts. Being thus poured out [shed abroad] through every part of us, it not only mitigates our sorrow in adversity, but like a sweet seasoning gives a loveliness to our tribulations.”Then we are bound to ask: How is God's overwhelming love conveyed to us?(14) BY THE HOLY SPIRIT (5c)“… by the Holy Spirit who was given to us.” The Holy Spirit brings to us in large measure all the benefits of God's love. Yet the Holy Spirit is also one of God's gifts, producing spiritual fruit in the life of every believer. The Spirit was also there in the act of justification. He dwells in every Christian who becomes his temple - "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? What? know ye not that your body is the temple of the Holy Spirit which is in you, which ye have of God, and ye are not your own?" (1 Corinthians 3:16, 19)The work of producing spiritual fruit in the life of a Christian is done by God, in a Trinity of love. (5)● The love of God is extended to us by the Father. (5a)● The love of God is applied fruitfully to us by the Holy Spirit. (5b)● The love of God is proved to us in Jesus Christ. (1, 6)CONCLUSIONThese, then, are the spiritual fruits we expect to find in every Christian. They are the evidence of justification by faith. We have quite a personal challenge in this!SERMON 16ROMANS 5:6-10AT THE FOUNTAIN-HEAD OF RIGHTEOUSNESSReading: Psalm 85:1-13INTRODUCTIONSo far, in the second section of the PRINCIPLES OF THE GOSPEL (Chapters 1-11), we have been considering THE DOCTRINE OF JUSTIFICATION.Previously, we examined:[1) The Doctrine of Condemnation (1-3).”All have sinned and come short of the glory of God.” (Romans 3:23) 2) The Doctrine of Justification (3-5). We are free from God’s judgement of sin. a) The ground of justification is God's grace alone. It is freely given. (3:21-22) b) The means of justification is Man's faith. We believe in the Lord Jesus Christ. (3:27) c) The result of justification is Spiritual fruit (as outlined in 5:1-5).1. The fruit of righteousness (1-5) = justification, faith, peace, access to God, grace, rejoicing, glory, patience (proving), hope, not being ashamed of the faith, the love of God, and the gift of the Holy Spirit.We are constantly reminded of Christ’s words – “You will know them by their fruit.” (Matthew 7:16)]Now, in this sermon, we will consider:2. THE FOUNTAINHEAD OF RIGHTEOUSNESS (6-10)“Now then”, we ask, “are we truly justified? And how do we know? Whose righteousness do we receive? There are two answers available: (1) We are justified in Christ, and in the death of Christ. (2) The fountainhead is Christ himself and his saving work on the cross.There is a fountain filled with blood,Drawn from Emmanuel's veins,That sinners, plunged beneath that flood,Lose all their guilty stains.*Ere since by faith I saw the streamThy flowing wounds supply,Redeeming love has been my theme,And shall be till I die.William Cowper* ere = everThus,1) The fountain of saving work is God's love (5) 2) The water in the fountain is Christ's death (6) 3) The streams of water flowing from the fountain are threefold:● Justification (9)● Reconciliation (10), and ● Salvation (9, 10)MATTHEW HENRY – “The apostle here describes the fountain and foundation of justification, laid in the death of the Lord Jesus. The streams are very sweet, but if you trace them to the fountainhead, you will find it to be Christ's dying for us; it is in the precious stream of Christ's blood that all these privileges come flowing to us.”In verses 6-10, we find 6 things that Christ has done for us, and which flow out from this fountain:● Christ died for the ungodly (6)● Christ died for sinners (8)● Christ justified sinners by his blood (9a)● Christ saved us from God's wrath upon sinners (9b) ● Christ reconciled us to God through his blood (l0a) ● Christ saved sinners by giving them his life (10b)This fountainhead of God's love assures us of two things:1. That Christ's death freed us from our sins (6-8): this is GOD PROVING HIS LOVE.2. That we will be saved from God's wrath on guilty sinners, having been justified, reconciled and saved through his precious blood (9-10): this is GOD APPLYING HIS LOVE.1. GOD PROVING HIS LOVE (6-8) Christdied to save us from our sins. There are three relationships here: upward, around, and downward.1) There is an upward movement (6)Here is an unflattering description of how God sees us - “For when we were still without strength, in due time Christ died for the ungodly.” We had no power to save ourselves.WITHOUT STRENGTH - the Greek word provides us with a description of a medical condition, ASTHENIA (ασθενημα - asthenēma) = helpless, weak, debilitated. We are estranged from God, and are unable to find our way back. We need a strong mediator - “There is one God and one mediator between God and men, the man Christ Jesus, who gave himself a ransom for all”. (1 Timothy 5-6) We had no power to obey the Law of God, and thus save ourselves. Why so? Because we are UNGODLY = impious, separated from God. The result is that we are not only helpless, but we violently refuse help, like an animal with a thorn in its foot. But here also is how love overtook all opposition. FOR – an introduction to the proof that God loves us.AT THE RIGHT TIME CHRIST DIED - Christ came when we had nothing to commend ourselves, and all our works condemned us. For an anxious man, at end of his resources, that is where God does his work - just at the right time.CHRIST DIED FOR THE UNGODLY. The ungodly need someone godly to take away their sin, and, in turn, make them godly. (7-8)2) There is a horizontal movement: man in relation to man. (7)“For scarcely for a righteous man will one die: yet perhaps for a good man someone would even dare to die.” (7) There is still some goodwill left in man towards his fellow man because there still remains a vestige (trace) of God’s image within him. (See Genesis 1:26-27) Hardly anybody would die for a righteous man (who has been innocently condemned). Someone might die for a good man (a leader, or a reformer), as was the case when Aquila and Priscilla were willing to lay down their lives for Paul – “… who risked their own necks for my life”. (Romans 16:4) But one would hardly dare to die for anybody else. LIFE is our greatest possession, and we have an instinct to protect it. But dying for someone else is the greatest test of love. Jesus said, “Greater love has no one than this, to lay down his life for his friends. You are my friends”. (John 15:13-14)3) There is a downward movement: God in relation to man: (8)“But God demonstrates his own love towards us, in that while we were still sinners, Christ died for us.” The Greek verb “demonstrate” means to place together, or put in a prominent position. GOD COMMENDS HIS OWN LOVE - How infinitely higher is this than man's love for man! He gave his only-begotten and well-beloved Son to die for our sin. His love never changes, and is more precious than fickle human love, which is easily upset. It is a love for the loveless, a love for the worthless. It is a priceless love for a worthless object.CHRIST DIED FOR US - while we were still sinners, when we were furthest away from God. What an extraordinary love! God drew near in the Person of his Son. Notice that Christ died for US, not everybody.2. GOD APPLYING HIS LOVE (9-10) Christ is shown to have died to save us from God's righteous wrath on sin and sinners. There is a practical application here:1) Notice the believer's standing before a holy God – “Much more then having now been justified by his blood, we shall be saved from wrath through him.” (9)JUSTIFIED BY HIS BLOOD - refers to the first judgement of God upon his Son on the cross. It is an obvious reference to the crucifixion. (See Psalm 22)Verse 10a, on other hand, refers to the last resurrection – “For if when we were enemies, we were reconciled to God through the death of his Son, much more, having been reconciled, we shall be saved by his life.” This verse is linked to, and is an expansion of 4:25.SAVED BY HIS LIFE – means an escape from God’s wrath, referring to the second and final judgement of God in the LAST DAY, when all men will be judged. On that day, all those who are in Christ will be saved from the judgement.2) Notice the unbeliever's standing before God (10b)“For if when we were enemies we were reconciled to God through the death of his Son, much more, having been reconciled, we shall be saved by his life.” Such a triumph by Christ on the cross is the proof that sin and guilt is done away with. The open Tomb means reconciliation and salvation is now possible in the new life. Reconciliation assures us that there will be no eternal separation from God – which is the fate of every unbeliever.ENEMIES – yes indeed; that is the state of every human being in God’s eyes. “He who is not with me is against me, and he who does not gather with me scatters abroad.” (Matthew 12:30) ?The fact that we were enemies indicates the extent of God's love. The degree of it is astonishing. Christ died for his “enemies” not his friends. His last words were, "Father forgive them". (Luke 23:34) Making a friend is half the battle, but to make a friend of an enemy is to win two battles.Once we were enemies, but now we have been reconciled through Christ. The former enmity has been removed, a cease-fire has been ordered, and unconditional surrender is demanded. The result – “we have peace with God.” (5:1)RECONCILIATION is through the death of God's Son. The shedding of his blood brought in reconciliation, being an atoning sacrifice (ATONEMENT = AT-ONE-MENT), which the blood of atonement foreshadowed in the old Jewish Law.SAVED BY HIS LIFE - yes, we are reconciled by Christ’s death on the cross – a once only act - but we are also saved – a continuous state in time and eternity – by Christ's' life, who is our constant Mediator in heaven for us – “Therefore he is able also to save to the uttermost those who come to God through him, since he ever lives to make intercession for them.” (Hebrews 7:25) He lives victorious over sin and death, therefore so do we. Here in Christ’s mediation is the greatest ground for Christian assurance. Lord Chesterfield (an atheist) remarked to John Wesley on one occasion, "Your people die well!" The final composure of believers is the result of knowing that Christ gave his life that they might live forever in eternity. However, for the present, the challenge of Christ’s life is that we should live according to his standard of living - a life of holiness (sanctification) and dedication. MATTHEW HENRY - "Christ dying for us was the one who made the will, by bequeathing us the legacy; but Christ living is the executor who makes sure the will is paid."CONCLUSIONSo here, in some detail, we contemplate our wonderful salvation - the very fountainhead of our righteousness. We are saved simply because God loves us – there is no other motive. He loves us so much that he gave his Son to die for us on the accursed Tree - “… who himself bore our sins in his own body on the tree, that we, having died to sins, might live for righteousness - by whose stripes you were healed [Isaiah 53:5].” (1 Peter 2:24) ?What a loving and merciful God we have! Christ died: ● when we were helpless and without strength● when we were ungodly, and therefore unlovable● when we were sinners and thus rebels● when we were enemiesSERMON 17ROMANS 5:11-19THE FINAL RESULT OF RIGHTEOUSNESS (1) ADAM AND CHRISTReading: 1 Corinthians 15:1-28.INTRODUCTIONHere, in verses 11-19, is the final result of righteousness, “the foundation of justification”, according to MATTHEW HENRY. In these verses, we find a 15TH FRUIT OF RIGHTEOUSNESS: that is, RECONCILIATION. “And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation [AV = atonement].” (11) In these remaining verses, we notice the way in which we have been reconciled through Christ, which truth is the CAPSTONE to all that Paul has been leading up to.● Paul has shown how all men are condemned for their sin – “All have sinned” (3:23) The righteous wrath of God abides on all sinners, who face a fearsome judgement.● Paul has shown the sinlessness and righteousness of Christ - through whom we may be justified, and who averted the wrath of God from ourselves upon himself on the cross, thus saving and cleansing us by his precious blood.● Now, one more part of the work remains: that is, the bringing together of a holy God and a saved sinner. This is reconciliation, and is the ultimate purpose of the work of Christ.- We are not only justified (9a)- We are not only saved from God's wrath (9b)- But we are also reconciled to God (10-11)At long last, God and man have been brought together in peace through the Lord Jesus Christ. We have just cause for rejoicing - “And not only so, but we also rejoice in God through our Lord Jesus Christ, by whom we have now received the reconciliation [atonement].” (11) We GLORY in the shed blood of Christ, the only way to be saved. Paul put the cross at the very centre of his gospel preaching and life - “But God forbid that I should glory except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world. For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation.” (Galatians 6:14-15) Consequently, we have been entrusted with “the word of reconciliation … that God was in Christ reconciling the world to himself, not imputing their trespasses to them”. (2 Corinthians 5:19) This is the Lord’s command, that all men everywhereRepent and turn away from sin’s seductive snare;That all who will obey, with him shall reign for aye*;And that’s my business for my King.This is the message that I bring - A message angels fain** would sing: "Oh, be ye reconciled!" Thus saith my Lord and King, "Oh, be ye reconciled to God!"(E. T. Cassel)* for aye = forever* fain = mustWE - refers to all believers, for whom Christ came to die, but not all the world – this is the WORLD OF BELIEVERS. Jesus prayed, “I am not praying for the world, but for those whom you have given me.” (John 17:9) Who are the ones that the Father gives to his Son? ”All that the Father gives me will come to me, and the one who comes to me I will by no means cast out.” (John 6:37)Now, in verses 11-17, we trace the way in which the two doctrines of CONDEMNATION and JUSTIFICATION are worked out together. Paul finds their origins in history. Condemnation goes back to the sin of the first man of the human race - ADAM; but justification goes back to the first Man of the new race of believers, the Lord Jesus Christ.We notice there are two parts to these verses: ●12-17: A comparison between the work of Adam and the work of Christ●18-19: A summary of the work of Adam and the work of Christ.IN THIS SERMON, WE WILL MAKE A COMPARISON BETWEEN THE WORK OF ADAM AND THE WORK OF CHRIST (12-19)1. A DESCRIPTION OF THE WORK OF ADAM (12-14)1) Adam brought sin and death upon the entire human race. “Therefore, just as through one man sin entered the world, and death through sin …” (12a). Sin, in Genesis 3, was a partaking of the forbidden fruit from the tree of the knowledge of good and evil. This was in direct disobedience to God’s command. The result was spiritual and physical death – spiritual, in that man was separated from God, with no hope of reconciliation. Their being cast out of Eden was a sign of this.2) Adam brought sin into the experience of every man, because it was hereditary - “… and thus death spread to all men, because all sinned”. (12b) To the Corinthian church, Paul wrote these doom-laden words, “As in Adam all die …” (1 Corinthians15:22) 3) Here is a brief word about the relationship between sin and death. (13-14)a) Man is not accountable to God if he has no consciousness of breaking his Law. “… (For until the law sin was in the world, but sin is not imputed when there is no law. (13) Paul told the Athenians that “truly, these times of ignorance God overlooked [AV = winked at], but now he commands all men everywhere to repent”. (Acts 17:30) b) Yet man, as a result of sin, died physically and spiritually, proving that he HAD sinned –“Nevertheless death reigned from Adam to Moses, even over those that had not sinned according to the likeness of the transgression of Adam, who is a type of him who was to come” (14) - although men were not conscious of it for a long time, as they all lived very long lives. Their sinful behaviour and their deaths proved that they were the true children of Adam, who is a figure (τυπο? – tupos in Greek, TYPE) of the One who would reverse the processes of sin and death associated with the breaking of God’s Law. ADAM sinned, and brought death on all his posterity. In contrast, CHRIST died, and took upon himself the sin of his new race of believers.Adam brought condemnation through his sin, but Christ brought justification by his death.2. A DESCRIPTION OF THE WORK OF JESUS CHRIST (15-17)1) We notice that the antitype (Christ) far surpassed the type (Adam). Christ is as different from Adam as cheese is to chalk! “But the free gift is not like the offence”. (15a)2) We notice that the just reward of sin was death- “For if by the one man’s offence many died, much more the grace of God and the gift by the grace of one man, Jesus Christ, abounded to many.” (15b) Death was earned - “The wages of sin is death”. (Romans 6:23) But there is no reward for believing. Salvation is unearned; it is a free gift of grace to all who receive it.3) We notice that the ratio of saving grace in Christ to death in Adam is far greater – “And the gift is not like that which came through the one who sinned. For the judgement, which came from one offence, resulted in condemnation, but the free gift which came from many offences resulted in justification.” (16) Death came from one sin, but salvation after many sins. Christ had the greater work to do. So salvation has a far greater power than death – “For if by the one man’s offence death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the one, Jesus Christ.” (17)TABULATED SUMMARIES ADAM JESUS CHRIST (1) Brought sin, and (death) as (1) Brought salvation as an unearned deserved wages (12a) gift. (12a) (2) Brought condemnation (16b) (2) Brought justification (16c)(3) Brought death (12b) (3) Brought life (17b)3. THE DIFFERENCES BETWEEN ADAM AND CHRIST (18-19)1) We notice this truth here in verse 18:“Therefore, as through one man’s offence judgement came to all men, resulting in condemnation, even so through one man’s righteous act the free gift came to all men, resulting in justification of life.” (18) The actions of Adam and Christ are compared: ADAM JESUS CHRIST(1) It was one act - one offence. (1) It was one act of righteousness.(2) By the offence, judgement came(2) By one act of righteousness the free gift of upon “all” the human race. salvation came to “all” who believed - the new race.(3) All men were condemned.(3) All believers are justified.2) The second truth comes from a comparison of the results the actions of Adam and Christ – “For as by one man’s disobedience many were made sinners, so also by one man’s obedience many will be made righteous.” (19)ADAM JESUS CHRIST(1) Adam was disobedient.(1) Christ was obedient -“Though he was a Son, yet he learnt obedience.”(2) The “many” were made sinners,(2) The “many” believers were made righteous in when “many” = “all”. (18) One sin in Christ (as “all” in verse 18). made many sinners.CONCLUSIONHere are two verses from a hymn by Philip Paul Bliss:Bearing shame and scoffing rude,In my place condemned he stood,Sealed my pardon with his blood:Hallelujah! What a Saviour!Guilty, vile, and helpless we;Spotless Lamb of God was he:“Full atonement” – can it be?Hallelujah! What a Saviour!SERMON 18ROMANS 5:20-21THE FINAL RESULT OF RIGHTEOUSNESS (2) LAW AND GRACEReading: Galatians 3:1-29INTRODUCTIONFrom verse 12 on, we have been considering the final result of God’s righteousness. Verses 12-19 consist of a comparison between the work of Adam and work or Jesus Christ. Now, in verses 20-21, we find a comparison between the works of the Law and the work of grace. This is the final conclusion to Romans 1:17, where Paul speaks of God's righteousness – “For in it the righteousness of God id revealed from faith to faith: as it is written, ‘The just shall live by faith.’”God provided a remedy for man’s sin, for both Jews and Gentiles have sinned (chapters 1-3), and, God’s charged that all men have sinned (3:23). In chapter 4, we saw a way out, a way of deliverance, from God's wrath upon sin and sinners. This was through justification by faith (like Abraham's faith in 4:1-3), and not by works. This, in its turn, confirms Paul’s assertion that “the just (the righteous one) shall live by faith.” (Romans 1:17 - a quotation from Habakkuk 2:4) Chapter 5 details the wonderful effects of justification in the believer's life – in fact, it produces 15 fruits of righteousness.Then come a reinforcement of what Paul has said beforehand in verses 18-19 – “Therefore, as through one man’s offence judgement came to all men, resulting in condemnation, even so through one man’s righteous act the free gift came to all men, resulting in justification of life. For as by one man’s disobedience many were made sinners, so also by one man’s obedience many will be made righteous.”Now we come to burning question of the day as far as the Jews were concerned, concerning the Law of God in the Old Testament. 1. WHAT IS THE PURPOSE OF THE LAW?Note:● In chapter 6: The dominion of sin, which condemns men.● In chapter 7: The dominion of the Law, which "kills" religious men.● In chapter 8: The dominion of the Holy Spirit, who sanctifies Christians.In 5:20-21, we find an introduction to this great theme above, forming a bridge between the effects of righteousness in the believer's life through Christ, and the part played by the Law in the work of salvation (although a negative one) – “Moreover the law entered that the offence might abound. But where sin abounded, grace abounded much more, so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.”Noticethe important link-words underlines in these two verses:Verse 20 - “the Law came” (see verse13) - “transgression” (see verses 14-15a) - “grace abounded more” (see verse15b)Verse 21 - “sin reigned in death” (see 17a) - grace is linked with righteousness (see verse 17b)- “eternal life” (see verse18)---------------------------------------------------------------------WE NOTE that verse 20 is really a continuation of verse 13. Paul was answering an implied question, a question you find in Galatians 3:19 - "What purpose, then, does the Law serve?" Others have translated this question, “Where, then, lies the point of the Law?” or “Why, then the Law?WHY DID GOD SEND HIS PERFECT LAW INTO THE WORLD? The answer is unequivocal – “THAT THE OFFENCE MIGHT ABOUND”. (20a)Here are some illustrations:1) The Law is like magnifying glass that brings all the imperfections close up. 2) The Law is like an accelerator while the car is ticking over. 3) The Law is like red rag to a bull - you will soon get some action!4) The Law is compared with the rays of the sun shining into a gloomy room. Soon, the dust and the dirt is exposed. Sunlight is the housewife's worst enemy!2. THE LAW CAME THAT GRACE MIGHT MUCH MORE ABOUND (SUPER-ABOUND). (20b)“But where sin abounded, grace abounded much more”. JOHN CALVIN - “When sin had held men plunged under its power, grace came to the relief. For Paul teaches us that the more sin is known, the grandeur and magnificence of grace is more evident; and is poured out in so copious a manner as not only to overcome, but even to overwhelm the deluge of iniquity. Law only gives you what you deserve – death, because of sin. Grace gives you free salvation through Jesus Christ.”3. THE LAW CAME INTO THE WORLD FOR THIS PURPOSE: THAT SIN MIGHT BE OVERCOME BY GRACE (21)“… so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.” This teaching you will find greatly expanded in Romans 7.There is no escape from sin. Law relentlessly finds out the sin within us, and – “Therefore the law was our tutor [AV = schoolmaster] to bring us to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor. For you are all sons of God by faith in Christ Jesus.” (Galatians 3:24-25)1) Sin once reigned - bringing physical, and, in particular, spiritual death. It was a cruel ruler and a tyrant.2) But now grace reigns in the hearts of all those who believe in Christ, and have received his salvation. GRACE:1) Brings us righteousness in Christ (17b)2) Brings us the hope or eternal life (21a)3) Brings us into a close relationship with Jesus Christ (21b) We have a “Saviour” (the exact name is "Jesus"), who is our anointed deliverer (“anointed” is "Christ" in Greek, and "Messiah" in Hebrew). He is also our Lord and God.Is he your Saviour and Lord?SERMON 19ROMANS 6:1 - 8:10SIN AND THE UNBELIEVER (6:1-11)Reading: Mark 7:1-23.We now come to a large section, and a new doctrine - THE DOCTRINE OF SANCTIFICATION [6:1 – 8:14]Here is a question that comes from a further perversion of Paul’s teaching - “What shall we say then? Shall we to continue in sin that grace may abound?” To which Paul reacts in horror as he did before, “Certainly not!” (Romans 6:1)INTRODUCTIONSo far, we have looked at the doctrine of justification by faith alone, apart from the works of the Law. This always comes as a great shock to anyone brought up in a religion-works culture - and that means every religion except Biblical Christianity. No effort on our part is required to gain salvation. Paul goes on to show that, to continue in salvation, we must put in a great deal of effort - “Work out your own salvation with fear and trembling, for it is God who works in you both to will and to do his good pleasure.” (Philippians 2:12.) We work out what God has first worked in.The text for this next doctrine (SANCTIFICATION = HOLINESS) could very well be summed up in the words of 6:11 – “… alive to God in Jesus Christ our Lord”. Paul goes on to show the intimate connection between justification and sanctification. We now appear holy in God s sight, having been clothed with the righteousness of Christ. But we must live holy lives, for there is no such thing as imputed (added, or accounted) holiness. To be accounted holy before God, and to live a holy life, are two very different things.Justification is freely given, but sanctification should be acquired by effort. Justification uses such words as "faith" and "believe"; but sanctification uses such words as "watch" (Matthew 26:41; Mark 13:37; 1 Corinthians 16:13; 1 Thessalonians 5:6; 1 Peter 4:7), “pray” (Luke 22:40; 1 Thessalonians 5:17; James 5:16), and “fight” (1 Corinthians 9:26; 1 Timothy 6:12; 2 Timothy 4:7) - all very active and aggressive verbs. We now come to investigate the subject of sanctification, and the Principle of Holiness. (6:1-11)Paul starts out by answering two questions, which are:1. TWO QUESTIONS ABOUT SIN (1-2)1) “What shall we say then? Shall we continue in sin that grace may abound? (1) Shall we continue in sin to magnify grace? If the Law cannot save us, and, if all that is required from us to be saved is to believe, then, if we go on sinning, are we not allowing God to magnify his grace through our sin, as we are saved anyway? In any case, does it matter if we sin, for we are assured that Christ will forgive us? And has he not already justified us?Unfortunately, this has become typical thinking among some Christians today, and such thinking is an enemy of Christian holiness. It is a wrong application of AUGUSTINE'S dictum - LOVE GOD AND DO AS YOU LIKE. Our "like" should be what God likes. Surely we should acts differently after our spiritual conversion.So we must, then, consider why Paul forbids Christians to have anything to do with sin. Is it right to ask: “Is it God's will for me to go on in sin, and to continue my life in constant moral defeat, and thus set aside the moral standards of the Law?*******(1) A DEFINITION OF SIN - “Whoever commits sin transgresses the law; for sin is the transgression of the law.” (1 John 3:4)At the very start, we must admit that that sin is the opposite of the Law, and stands in direct opposition to God’s moral standards. Sin is not part of the purpose of the Law.a) Sin is moral condition that affects the whole human race. It is part of man's nature to sin, and, unfortunately, it is as natural as breathing. “In sin did my mother conceive me”, wrote David. (Psalm 51:5) "… as by one man sin entered into the world, and death through sin, and thus death spread to all men.” (Romans 5:12)b) Sinfulness naturally expresses itself in sinful actions.?“Whoever commits sin also commits lawlessness, and sin is lawlessness.” (1 John 3:4). All transgressions – large or small, black or white – appear all the same before God. Every sin is the fruit of a sinful nature. Lot, desiring to replace the wicked city Sodom in his life, came to Zoar, and excused himself saying, “See now, this city is near enough to flee to, and it is a little one: please me escape there (is it not a little one?), and my soul shall live.” (Genesis 19:20)The CATECHISM of the WESTMINSTER CONFESSION OF FAITH poses this question: “What is sin?” The answer is: “Sin is any want of conformity unto, or a transgression of, any law of God.” The CONFESSION adds - “By sin, (man) fell from (his) original righteousness and communion with God, and became dead in sin, and, wholly defiled in all the faculties and parts of soul and body.”THOMAS WATSON uses some strong language in his Body of Divinity, published in 1690, when people used strong language naturally: "What a heinous thing sin is! It is the spirit of mischief distilled. It is compared to the venom of serpents and the stench of sepulchres. Sin is the devil's first-born.”Paul has already stated, “All have sinned”. (Romans 3:23) Yes, indeed, we are all sinners.c) Sinis essentially rebellion against God's will. "Against you, you only, have I sinned, and done this evil in your sight.” (Psalm 51:4) There is a strong statement about spiritual rebellion in Leviticus 26:27 – “And after all this, if you do not obey me, but walk contrary to me, then I will walk contrary to you in fury”. Sin is a refusal to do God's will (i.e. keep God’s Law).As defined by THOMAS WATSON – “There is the heart of a rebel in every sin. “So the answer of Paul to the question about sin was simply: “Certainly not! How shall we, who died to sin live any longer in it?” (2) Such an answer leads us on to:2. THE ORIGIN AND SOURCE OF SIN1) Sin comes from within man, not from the outside.It does not come from lack of training, or from acquired bad habits. It is a moral disease of the human family, and is hereditary. It touches every human heart and life. “For from within, out of man's heart, proceed [sins]. (Mark 7:21) A baby is not born innocent of sin; it grows up with a bias towards sin and rebellion. A baby has the potential to sin, but not the capability of sinning. We are far too eager to excuse our children. How often do we hear a mother plead in a court of law, “He’s a good boy really, but he got into wrong company!”2) Sin is the only thing in the world that was not created by God. Sin is not mentioned in Genesis chapters 1-2; it does not appear not until the devil arrives in chapter 3. The devil usurped man's heart and mind, hardening and blinding him to his true position before God after his fall into sin, and so becoming wretched and defiled.The state of the world reaches a climax in Genesis 6:5 – “Then the Lord saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually.“ The result was the Flood, God’s judgement upon mankind, and his saving of only one family of eight persons. (2 Peter 2:5) The state of the individual before God is made plain in Jeremiah 17:9 - “The heart is deceitful above all things, and desperately wicked. Who can know it?” Well, God does!Every part of man has become infected - “You will revolt more and more. The whole head is sick, and the whole heart faints. From the soul of the foot even to the head there is no soundness in it, but wounds and bruises and putrefying sores; they have not been closed or bound up, or soothed with ointment.” (Isaiah 1:5) The physical condition was an illustration of the spiritual condition, only to be alleviated by the coming of the Suffering Servant in Isaiah 53:4-6, where one phrase from this passage is quoted by the Apostle Peter in connection with salvation - “… who himself bore our sins in his own body on the tree, that we, having died to sins, might live for righteousness - by whose stripes you were healed.” (1 Peter 2:24) This verse you will also find quoted in Sermons 16 and 22. Isaiah first came to experience the holiness of God in the Temple - “Holy, holy, holy, is the Lord of hosts; the whole earth is full of his glory!” Then he responded by coming to this realisation about himself - “Woe is me, for I am undone! Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips!” (Isaiah 6:3, 5)Sin has defiled the two main parts of man - soul and body, or, spirit and flesh. Paul writes to the Corinthian Christians, “Therefore, having these promises (of sonship and daughterhood), beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” (2 Corinthians 7:1) 3. THE EFFECTS OF SINAs a background to the deplorable thought of tolerating sin, suggested in Romans 1:1-2, here are some thoughts by way of background to Paul’s reply:1) It makes us rebel against the God who is sustaining us, like mad dogs biting the hand of the one who feeds them. We may compare this with David’s son Absalom plotting treason against his father even in the palace. (2 Samuel chapters 14-15)2) It makes us an object of Gods hatred and wrath - “Thus says the Lord of hosts, the God of Israel … I have sent to you all my servants the prophets ... saying, ‘Oh do not do this abominable thing that I hate.’ But they did not listen or incline their ear to turn from their wickedness”. (Jeremiah 44:2, 4-5) 3) It makes us fearful of the coming judgement. It makes the soul anxious, and upsets the conscience. It makes us afraid of the day of reckoning – But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. ‘There is no peace’, says my God, ‘for the wicked.’” (Isaiah 57:20-21) d) It brought forth Christ to die on the cross - “For he [God] made him [Christ] who knew no sin to be sin for us, that we might become the righteousness of God in him.” (2 Corinthians 5:21) That is why we should have nothing to do with sin. “What shall we say then? Shall we continue in sin that grace might abound? Certainly not! How shall we who died to sin live any longer in it?” (Roman 6:1-2) Thus question is countered by another question.The answer, in effect, is that we must strive to please the One who died for our sins by following his holy example.Thus we see the true nature of sin in the unregenerate. In the next sermon, we will consider the nature of indwelling sin in the regenerate (born again) Christian. Yet we remain at best only saved sinners! However, “How shall we who died to sin live any longer in it?” (2) SERMON 20ROMANS 7:2SIN AND THE BELIEVER THE DOCTRINE OF INDWELLING SIN (1)Reading: Galatians 5:5-25INTRODUCTIONIn Chapter 6:1-11, we deal with the Principle and Practice of Holiness. The FIRST PRINCIPLE in holiness, as we saw in verses 1-2, was to abhor and depart from sin in any form, particularly as practised by unbelievers The SECOND PRINCIPLE is to do with sin and the believer. It is called THE DOCTRINE OF INDWELLING SIN.There is no such thing in this life as a sinless Christian. We all remain sinners so long as we are in the flesh - in the body. No sinless perfection can be found on this side of the grave. We find no one in the Bible presented as sinless except Jesus Christ. Paul, even at his very best, and with a most mature spiritual experience, could only exclaim – “O wretched man that I am: who shall deliver me from this body of death?” (Romans 7:27) Dr. ERNEST KEVAN, in his book THE SAVING WORK OF THE HOLY SPIRIT (ROMANS 7-8), states wisely – “It has been said that this [the experience of Paul in 7:13-25] is not the normal note of a life Christ has changed. But is it not? Or, should it not be? Is it not just this that the Holy Spirit progressively reveals?” What does he reveal? In fact, we find exposed the terrible effects of sin in our lives. Dr. Kevan goes on to give us the example of three experiences in the Bible:Moses: “And Moses spoke before the Lord, saying, ‘The children of Israel have not heeded me. How then shall Pharaoh heed, for I am of uncircumcised lips?’” (Exodus 6:12) Job: “Behold, I am vile; what shall I answer you [the Lord]? I lay my hand over my mouth.” (Job 40:4)Isaiah: “Then I said: ‘Woe is me, for I am undone! Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips. For my eyes have seen the King, the Lord of hosts’” (Isaiah 6:5) Dr. Kevan continues - “This has been the cry of every true saint of God in every age. So long as the Holy Spirit is working in our hearts in sanctifying and convicting power, it will mean for the believer an increasing discovery of the depths of sinful corruption in his heart - a discovery that ever keeps pace with a true advance in holiness.”In other words, the nearer the light, the more the dirt shows up! (6:2). This is the paradox of the Christian life - a real puzzler. We are supposed to be saved from sin, so how is it that we are still sinners? The cause is stated by Paul in Romans 7:18 – “For I know that in me (that is, in my flesh) nothing good dwells”. There remains still something within us that still causes us to sin. But do not be alarmed! This is the usual experience of the regenerate, and here is Paul’s summary of such an experience - ”I find then a law, that evil is present with me, the person who wills to do good.” (Romans 7:21) We are in the world, but not of it. But are indeed kept from the devil. (See John 17:15) 1. INDWELLING SIN IS A LAW OF THE SPIRITUAL WORLD1) Concerning the state of the unbeliever, we read - “Or do you not know, bothers (for I speak to those who know the law), that the law has dominion [absolute rule] over a man so long as he lives?” (Romans 7:1) Therefore, the law of sin is in a man, and rules over him until he dies (as any other law). However, sin reigns as an absolute monarch in the unbeliever; so Paul warns believers, " Therefore do not let sin reign in your mortal body, that you should obey it in its lusts." (Romans 6:12) 2) For the believer - the regenerate man - after his conversion, the law of sin is weakened but not changed – “For sin shall not have dominion over you, for you are not under law but under grace”. (Romans 6:14) It shall not reign in you as a king. It will not DOMINATE you (have complete control over you).Sin can never dominate a believer, but it may occupy illegally the throne of the heart for a time. What does Romans 6:2 mean to a believer? How is he dead to sin? He is certainly dead to the guilt of sin, but not its power. In our spiritual conversion, we died to sin in the act of justification. But we need to be rid of the power of sin, which is the process of sanctification. In his hymn “Rock of Ages”, Augustus Montague Toplady includes these immortal lines:Let the water and the blood, From thy *riven side which flowed, Be of sin the double cure, Save me from its guilt and power.* riven = rent, broken, split3) Indwelling sin entices the believer to be resigned to a second-rate reward. In contrast, consider the example of Moses – “By faith Moses, when he came of age, refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God, than to enjoy the passing pleasures of sin, esteeming the reproach of Christ greater riches than the treasures in Egypt; for he looked to the reward.” (Hebrews 11:24-25) What are we expecting as our reward in the next life?4) There is a continual conflict in the Christian’s life between the remnants of indwelling sin as a law, and the new law of the Spirit in his heart - “I will put my law in their minds, and write it on their hearts”. (Jeremiah 31:33). The passage continues later with these astounding words – “For I will forgive their iniquity, and their sin I will remember no more.” (35) By putting in a new law alongside the old sinful law, God causes a severe conflict to arise in our hearts. 2. WHERE INDWELLING SIN OPERATES 1) It touches us at a very deep level in our experience. It seems to be part of us - “… what I hate, that I do. ... But now, it is no longer I who do it, but sin that dwells in me.” (7:15,17) Paul adds later, “I find then a law, that evil is present with me, the persons who will to do good." (7:21) 2) Indwelling sin operates through our flesh. “But I see another law in my members, warring against the law of my mind, bringing me into captivity to the law of sin which is in my members." (7:23) MEMBERS = FLESH = the old life and nature – “For I know that in me (that is in my flesh) nothing good thing dwells”. (18)WHAT IS THE FLESH? See Galatians 5:17 and 1 Peter 2:11. It is the old life, remnants of which remain to trouble the believer until he dies.In our next sermon, we will consider in greater detail exactly what the FLESH is. Suffice it to say that God always grants us the power to overcome sin. VICTORY is the watchword of every Christian (as Paul implies in verse 25). Let us ensure that we are victorious by God’s grace!SERMON 21SIN AND THE BELIEVER THE DOCTRINE OF INDWELLING SIN (2)Reading: Jeremiah 17:1-14INTRODUCTIONSo far, we have seen that sin is found even in the very best of Christians. We find within ourselves the law of sin making war against the Law of God. We, with our minds, love God's Law, but so often we fall into sin because we have not yet put into action the power of the Holy Spirit to resist.We saw last time that indwelling sin is a law of the spiritual world, that "… evil is present with me, the person who wills to do good." (Romans 7:21) We concluded that indwelling sin operates in our flesh, and we questioned what Paul meant by FLESH. So let us see what FLESH means - "... in me (that is, in my flesh)"Dr. KEVAN comments - "The body is not itself an evil substance ... the flesh is that part of man's nature which gives sin its opportunity. Sin establishes itself so firmly in the desires of the flesh that, from this strong position, it brings the whole life under its dominion.”What part of man's nature is the FLESH? We find a clue in some of Paul's choice sayings and exhortations:Romans 7:25 - “with the flesh [I serve] the law of sin”Romans 7:18 - "in me (that is, in my flesh) nothing good dwells” Romans 8:3 - “sinful flesh”Romans 13:14 - “make no provision for the flesh”Galatians 5:13 - “do not use liberty as an opportunity for the flesh”Galatians 5:16 - “you shall not fulfil the lust of the flesh”Galatians 5:24 - “those who are Christ's have crucified the flesh”These verses build up a picture for us. We are to battle constantly against sinful desires, and give ourselves over constantly to the Lordship of the Holy Spirit, who gives us the power to conquer the FLESH. "Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own.” (1 Corinthians 6:19; 2 Corinthians 6:16) Thus, the flesh is a sinful principle that works through our bodies, but is not necessarily the body as such. It works most often through the body because the body is yet to be redeemed. (See Romans 8:10-17)So, what then is the FLESH through which sin comes to defeat us? ERNEST KEVAN concludes - "FLESH ... is a term which stands for the force or principle of indwelling sin in fallen, human nature.”[We have seen that: 1) Indwelling sin lies very deep in our experience2) Indwelling sin operates through the flesh]Now we consider that:3) Indwelling sin rules through the human heart - "But those things which proceed out of the mouth come from the heart; and they defile a man. For out of the heart proceed evil thoughts, etc.” (Matthew 15:18-19) The HEART is the result of 3 things working together:The mind - which tells us what is right and wrong, and points out the right thing to do. It is closely connected with the WILL.The feelings - which prompt us into a particular line of action, whether good or bad. They are also known as THE EMOTIONS. They cause us to strongly like or dislike.c) The conscience - which always takes the side of the best and the right. However it can be suppressed and perverted. Its function is to warn us of the presence of evil, and make us feel guilty. It tells us what we OUGHT to do, but it has no power to make us do it.So now the stage is set. A battle-royal is going on, on the stage of our heart. The principle actors are sin and the flesh, at war against the mind and the heart.At the moment, sin has defeated the heart and the mind. Yet, with the help of God, and with ever-increasing spiritual power, we are able to drive sin off the throne of the heart. We pray:Cleanse me from my sin, Lord,Put thy power within, Lord,Show me as I am, Lord,And make me all thine own;Keep me day by day, Lord,Underneath thy sway, Lord,Make my heart thy palace And thy royal throne.When we were spiritually converted, all the soldiers on sin's side fled, and sin is left to fight alone; and so attempts to try and regain its original position of absolute dominion by tempting the Christian through the FLESH, making him stumble, and rendering his witness ineffective. Sin never ceases from trying to seduce the human heart,A contemporary theologian has said this of JOHN OWEN (a Puritan preacher, perhaps the greatest of them all) – “He probes the depth of the heart's darkest mystery, the propensity to evil, with a thoroughness hardly surpassed by a modern psycho-analyst." Owen has written three classic books on the subject: INDWELLING SIN, TEMPTATION, and MORTIFICATION OF SIN. In fictional form, THE HOLY WAR by JOHN BUNYAN goes over the same groundThe HEART is the seat, the dwelling-place, of this law of sin. John Owen writes:“Out of it [the heart] proceeds good or evil. Here dwells our enemy; this is the fort, the citadel of this tyrant, where it maintains a rebellion against God all our days. Sometimes it has more strength, and consequently more success; sometimes less of strength, and consequently less of success. But it is always in rebellion while we live.”We have a clear picture in the Bible of the state of the human heart:"The heart is deceitful above all things, and desperately wicked; who can know it? I, the Lord, search the heart, I test the mind, even to give every man according to his ways, and according to the fruits of his doings." (Jeremiah 17:9)This, then, raises a question concerning the nature of sin. We find the answer in Romans 6:2, but in particular we find the antidote in Jeremiah 17:7-8:“Blessed is the man who trusts in the Lord, and whose hope is the Lord. For he shall be like a tree planted by the waters, which spreads out her roots by the river, and will not fear when heat comes; but her leaf will be green, and will not be anxious in the year of drought, nor will cease from yielding fruit.”The winning side is always God's side. If we trust in God, then we will win every battle.HOW CAN INDWELLING SIN BE CONQUERED?Romans 7:6-8 brings us to the heart of sin, and the whole doctrine of sanctification. But Paul does not let out the secret just yet! We are going to have to work hard to find the answer. Part of the work of sanctification is implied in a phrase found in Romans 6:2 – “… who DIED to sin”. The Latin word is MORTIFIED. We have “died to sin”, but sin must be “dead (mortified) to us”.What, then, is the DOCTRINE OF MORTIFICATION? It is simply putting sin to death. "For if you live according to the flesh, you will die; but if by the Spirit you put to death [mortify] the deeds of the flesh (not necessarily identifiable with the body), you will live.” (Romans 8:13) We need to receive the power of Spirit, and live more conformed to Christ. It is then that we are in the best position to mortify sin. Paul wrote, “… that I may know him [Jesus] and the power of his resurrection, and the fellowship of his sufferings, being conformed to his death.” (Philippians 3:10) Jesus died to sin when he rose from the grave; there he left it. So, too, did we, in our spiritual conversion.In Romans 8:13 and Colossians 3:5, Paul exhorts us to PUT TO DEATH [mortify] (the present continuous tense is used here = let us go on putting to death) “the deeds of the body”. How can this be done? We shall see when we come to verse 13 in Romans 8. We need a new indwelling, not of sin, but of the Holy Spirit. Dr. CHARLES HODGE - "The indwelling of the Holy Spirit secured by union with Christ becomes the source of a new spiritual life, which constantly increases in power until everything uncongenial with it is expelled, and the soul is perfectly transformed into the image of Christ.”We will see in the next sermon how a Christian becomes dead to sin by becoming “… conformed to the image of his Son, that he might be the firstborn among many brethren.” (Romans 8:29) This separation from sin, Paul works out carefully with the illustration of marriage in Romans 7:1-6.SERMON 22ROMANS 6:3-11THE EFFECTS OF CHRIST'S RESURRECTION ON THE BELIEVER(1) JUSTIFICATION (ROMANS 6:3-7)Reading: Colossians 3:1-25.INTRODUCTIONThere is no doubt Christians go through periods when they ask, “Why am I dissatisfied with my spiritual life? How can I be a better Christian? Am I not falling into sin too often? These are intensely practical questions. To combat sin, which is at the root of these questions, we must first know what we are fighting, and how to overcome it. We must understand the nature of INDWELLING SIN; for to be forewarned is to be forearmed.CHRIST'S RESURRECTION HAS BROUGHT US INTO JUSTIFICATION. We need to know what we have been saved from (justification), and what we are being saved to (sanctification). Thus we will follow, defeat leading to victory defeat, as we experience Christ’s resurrection power. The purpose of Christ being raised from the jaws of sin and death was that we too might overcome, and rise from sin and death. “… who was delivered up because of our offences, and was raised because of our justification.” (4:25).In 6:3-7, we can see how Christ has justified us by rising from dead, with the symbolism of the ordinance of baptism – an outward sign or something that had already happened inwardly and spiritually.1. THE MEANING OF THE ORDINANCE OF BAPTISM (3a)“Or do you not know that as many of us as were baptised into Jesus Christ were baptised into his death?” Baptism has three parts to it: ● going into the water = like death (grave)● going under the water = like burial to the old life● coming out of the water = like resurrection to a new lifeVerse 3 assumes that all the Roman believers had been baptised: "… as many of us as were baptised” (implying all), just as in Acts 3:24, where we find a description of the prophets – “… as many as have spoken” (meaning ALL) – it is all-inclusive, with no exceptions. All Christians are to be baptised. It is a command of Christ and, in the act, we are proclaiming dramatically to world that we belong to Christ, and are in earnest. According to Christ’s command, we should be baptised into the Trinitarian name of the Father, the Son and the Holy Spirit. (Matthew 28:19) We dedicate our lives completely to God's cause.2. THE SPIRITUAL ACTION IMPLIED IN BELIEVER'S BAPTISM (3b-5)“… we were baptised into his death. Therefore we were buried with him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been united together in the likeness of his death, certainly we also shall be in the likeness of his resurrection”. 1) In verse 3b, Paul uses the word IN (his death) = to be united with Christ. It is often called the MYSTICAL UNION, a term normally reserved for the Church in relation to Christ. Baptism is an outward symbol showing what has happened within to the believer. To be “baptised into the name” (Matthew 28:19) means TOTAL IDENTIFICATION with God, his purposes, and his will.In verse 4, Paul states that baptism signifies death – “baptised into his death”. The waters of baptism are like a grave. We declare in our action that we have died to the old life, with all its sinful claims upon us.“… just as Christ was raised from the dead” - Christ did indeed rise from the tomb. We too rise from our spiritual tomb. “Most assuredly I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live.” (John 5:25) Christ was raised up “by the glory of the Father” (4), meaning in the glorious power of God. The resurrection involved all three Persons of the Trinity, particularly the Holy Spirit (Romans1:4) We are also reminded that we are “united together” with Christ in our sanctification in the words of Hebrews 2:11 - “For both he who sanctifieth and those who are being sanctified are all of one”. In a later verse in Hebrews 2, we find these astonishing words – “… that through death he might destroy him who had the power of death, that is, the devil.” (14) DEATH – both physical and spiritual is symbolised in the waters of baptism – “buried with him through baptism into death” (4). But we have risen from death. We have died to sin. The resurrection of Christ finds very serious application in Paul’s experience - “That I may know him [Jesus], and the power of his resurrection”. (Philippians 3:10) How can we die to sin? The answer is found in the second part of verse 4 - by walking “in newness of life”. This is shown in a radical change of life after spiritual conversion. “Who him self bore our sins in his body on the Tree, that we being dead to sins should live unto righteousness.” (1 Peter 2:24) So baptism shows that we have come into spiritual communion with Christ – “we have been united together” (3b). Secondly, baptism is a sign of our identification with the person and work of Jesus Christ. – “united together in the likeness of his death … [and] in the likeness of his resurrection”. (4)Thirdly, baptism shows our association with the effects of Christ’s resurrection from the dead. (5)FOR IF (5) – the one follows automatically upon the other: if in death, so then in life. If we died to sin in our regeneration, so we will live to Christ in sanctification (living a holy life).BURIED – it as if we were buried in the same tomb, having partaken of the same life. I suppose it might point to the joint grave of a husband and wife. UNITED [PLANTED] IN DEATH = the same death to sin as Christ. UNITED [PLANTED] IN RESURRECTION = the same resurrection as Christ, risen in our case, to a new life which is eternal. For the present, we may declare as Paul did - “I have been crucified with Christ; it is no longer I who live, but Christ lives in me.” (Galatians 2:20) UNITED PLANYED] is a word used only 40 times in the Bible, usually in its literal sense. It is used in a spiritual sense in only two places:Psalms 1:3 – “Blessed is the man … [who] shall be like a tree planted by the rivers of water, that brings forth its fruit in his season, whose leaf also shall not wither; and whatever he doeth shall prosper.”Romans 6:5?- “For if we have been united [AV = planted] together in the likeness of his death, certainly we shall be also in the likeness of his resurrection”.3. THE LESSONS WE LEARN FROM BAPTISM, SIGNIFYING RESURRECTION FROM SPIRITUAL DEATH IN JUSTIFICATION (6-7)There are four things here concerning our union with Christ:1) Our old nature has been crucified (that is why there is no longer any condemnation) – “… knowing this, that our old man was crucified with him [Christ]”. (6a)2) That the power of indwelling sin (the remnants which work in the body) has been destroyed, setting us at liberty – “… that the body of sin might be done away with”. (6b)3) We refuse to be enslaved by sin (for we slaves to sin have been redeemed, and have been set free) - “… that we should no longer be slaves of sin.” (6c)4) We have been justified, so we cannot feel the guilt of sin any more – “For he who has died has been freed from sin.” (7)FREED = JUSTIFIED. Dead men cannot be charged with their former crimes and be tried and punished. To the Jews in the synagogue at Antioch in Pisidia, Paul preached the gospel in these words – “Therefore let it be known to you, brothers, that through this Man is preached to you the forgiveness of sins; and by him everyone who believes is justified from all things from which you could not be justified by the law of Moses.” (Acts 13:38-39) Commenting on these great words of Paul:MATTHEW HENRY – “It is by Christ only that those who believe in him, and none else, are justified from all things: from all the guilt and stain of sin from which they could not be justified by the law of Moses. The great concern of convinced sinners is to be justified, to be acquitted from all their guilt, and be accepted as righteous in God’s sight, for if any [one thing] is left charged upon the sinner, he is undone. By Jesus Christ, we obtain complete justification; for a complete atonement was made by him for sin. We are justified, not only by him as our Judge but by him as the Lord our Righteousness. What the law could not do for us, in that it was weak, the gospel of Christ does. This is the most needful blessing, bringing in every other. The threatening is a warning; what we are told will come upon impenitent sinners, and is designed to awaken us to beware, lest it come upon us. It ruins many that they despise [the gospel call]. Those who will not wonder and be saved shall wonder and perish.”JOHN CALVIN - his commentary just on verse 38 amounts to 1 556 words! I have chosen a few choice passages, which I have rendered into simpler English, and reduced the quotation to just over 1000 words. I trust it will be a blessing to you.“Let it be known to you. This was the main point [of Paul’s sermon] - to know the good things we have in the coming of Christ, and what we can hope for at his hands. Paul meant that nothing should hinder them [the Jews] from knowing such an excellent and clear teaching, and that therefore it was absurd to hide these blessings of God offered in Christ from the faithful. For he [Paul] was sent with the sound preaching of the gospel that they ought to hear, and that they may enter into the sure possession of such good things; for they must know who he is to enjoy him truly. The forgiveness of sins is put first on the list, by which God reconciles them to himself. What God preaches to all his people is also necessary for all men; for Paul is not speaking to one or two, but to all the Jews in Antioch. It follows then that they were all excluded from the kingdom of God, and had been given over to eternal death, until God received them back into his favour through the free forgiveness of their sins. We also note that God will pardon their sins, and is reconciled through the Mediator because there is no satisfaction without him, neither are there any other means for the forgiveness of sin [and release from] guilt. These are principles of faith that are not learned in the schools of the philosophers: that all mankind is condemned and drenched in sin; that there is within them no righteousness that would reconcile them to God; that the only hope of salvation rests in his mercy, in which he will freely forgive them; and that those remain under their guilt who do not flee to Christ, and do not seek forgiveness in his death. Look how many ceremonies of the law there were, so many exercises for the remission of sins! Some of the Jews might be quick to object, ‘If he alone reconciles God to us, and when our sins have been done away with, why do we then have so many washings and sacrifices under the Law?’ To prevent the ceremonies of the law being a hindrance to the Jews, Paul taught them that Christ did what they were unable to do. His meaning was, that the Mediator took away what the Jews were stuck with under the law. The law ought indeed to have been a schoolmaster to lead them by the hand to Christ; but all the observances commanded by God were just to bring them to faith, and further their faith. But as men are notorious for corrupting the holy ordinances of God, they refused God’s way by sticking to their ceremonies, and shut the gate of faith; so they would not come to Christ. They thought they received righteousness in their sacrifices; that by their washings they obtained cleansing; that God was pleased with their external pomp and show. To sum up, they forsook the substance and clung to vain shadows. But as Christ was the end of the law, and the heavenly pattern of the tabernacle, the ceremonies all pointed to him, and were abolished as vain shadows when he arrived. (Hebrews 8:5) Now we can see Paul's drift and purpose; he was attempting to draw the Jews away from their false and hopeless confidence in which they rested according to the law; lest, being puffed up, they might think that they had no need of Christ's help.Could not be justified by the law of Moses. This clearly shows that the word “justified” means “to be delivered and acquitted.” There is mention here of the remission of sins: Paul affirms that there is no other way in which they could obtain this except through the grace of Christ. Lest anyone should object that remedies could be found in the law, he replied that there was no power in them. Therefore the sense is clear, that they cannot be justified from sin by the law because the ceremonies of the law were neither good enough, nor offered a proper price for the removal of their guilt. The Jews had no merit in themselves to deserve righteousness neither did they offer sufficient recompense to appease God. This cannot means that justification [by keeping the law], added to the [hoped for] remission of sins, is the right way to do things. For what else did Paul go about saying, but that our sins are forgiven us through the benefit of Christ? And he proved that by showing neither satisfaction, nor all the ceremonies of the law, could justify them from sin. Therefore, no one is justified unless, through Christ, he is set free from guilt and judgement and eternal death to which he was subject. And now they should know that the Law of Moses is opposed to Christ as the means of obtaining righteousness, for only Christ can do that. Paul rejected ceremonies because there was nothing in them that would purge sins and appease God. All the ceremonies and handwriting of the law only served to make man feel guilty. (Colossians 2:14) What then will justify sinners? God testified that men are justified by the death of his Son alone, because he made him sin for us who knew no sin, that we might have righteousness in him. (2 Corinthians 5:21) So it follows that, whenever men invent their own means of satisfaction, they rob Christ of his honour. Justified from all things. Paul clearly says that Christ justifies believers from their sins through the whole length of their life. For we must remember that the ceremonies of the law were committed to the Jews, and were of no benefit to the Church. If the truth and substance of them is found in Christ, it follows that there is no other satisfaction or sacrifice to put away sins, except his death. Therefore, let this remain sure and certain, that the righteousness we possess in Christ is not for one day, or a moment, but is everlasting, as the sacrifice of his death daily reconciles us to God.” This sounds like a summary of all the gospel doctrines of Paul in Romans; and yet it was just one comment on a single verse in Acts! How blessed were Calvin’s students in the lecture rooms of Geneva!SERMON 23ROMANS 6:8-11THE EFFECT OF CHRIST'S RESURRECTIONON THE BELIEVER (2) REGENERATION Reading: Galatians 2:1-21INTRODUCTIONWe come to a final thought on this section concerning THE PRINCIPLE OF HOLINESS in Romans 6:1-11. We note the second effect of the resurrection of Christ on the believer. [(1) Justification (freedom from the guilt of sin)](2) Regeneration (the new birth) in which we are set free from the dominion of sin. (7)1) We must ask two questions:a) Should a believer sin? NO! (1-2a)b) Yet he does sin! How may he overcome it? Well, it is a PARADOX! (A paradox is when two conflicting statements are true at the same time) (2b)2) We overcome sin in two ways:a) On the grounds of justification (3-7). We died to sin the moment we received Christ as Saviour. BAPTISM is a picture of this. There is no longer any condemnation (Romans 8:1 in conjunction with 6:4)b) On the ground of regeneration (8-11). We are born again into a new life (11) How then can we live this new life? We have a clue in verse 6 – “… our old man was crucified with him that the body of sin might be done away with”. To live the new life, we must put to death (mortify) the old life. (See Romans 8:13)Now, in order to understand why this is so vitally important to mortify sin, we note two things:*******1. WE HAVE COME INTO A NEW RELATIONSHIP WITH CHRIST (8-10)We have an intimate connection and fellowship (a “mystical union”) with the Saviour.1) Here is the basis for this fellowship – “For he who has died has been freed from sin. Now if we died with Christ, we believe that we shall also live with him.” (7-8) We have turned away from sin, and turned to Christ. Once we were intimate with sin; now we are intimate with Christ.● We trust in Christ's death for our salvation. (8a) The result - we die to ourselves.● We trust in Christ's resurrection for the new life (8b)In the present, it is our Christian experience NOW, as evidenced in prayer and spiritual growth. The new life enables us to overcome the old, and the bad habits of a lifetime.In the future, we face the Resurrection of our redeemed bodies, and life in heaven for eternity.2) There is a seal on this fellowship with Christ – “… knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over him.” (9) His resurrection proved his power over sin and death, but particularly over sin, which brought with it physical and spiritual death. In both of these, Christ overcomes for the Christian.3) The living power we experience in this intimate fellowship with Christ – “For the death that he died, he died to sin once for all; but the life that he lives, he lives to God.” (10)To die to sin does not means that we stop committing sin, for that could not possibly apply to Christ. JOHN CALVIN – “The very form of expression, as applied to Christ, shows that he did not die to sin for the purpose of ceasing to commit it. It means that Christ died to the GUILT of sin. Sin had no hold on him.” So too we, if we are believers. Sin is powerless to drag us down to hell once we are saved.2. WE ENTER INTO TWO NEGATIVE RELATIONSHIPS WHEN WE ARE SAVED (11)1) We die to sin – “Likewise you also, reckon yourselves to be dead indeed to sin”. (11a)For the Christian, sin no longer exists as the great power to be reckoned with. We can well afford to ignore its claims (as the slave turns from his old master, after being redeemed), for the old master is now powerless, and has no rights. RECKON = WORK OUT. We have a new reckoning, as Abraham did. (Romans 4:3) We have come from under the law of sin to the law of righteousness. “For I through the law died to the law that I might live to God. I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me”. (Galatians 2:19-20)2) We die to ourselves - “… but alive to God in Jesus Christ our Lord.” (11b) We turn from the old master to the new master. He is our LORD. We are free to serve God alone, which was the original purpose or creation. The first question of the Westminster Catechism asks: “What is the chief end of Man?” To which comes the answer: “The chief end of man is to glorify God and enjoy him forever.”3) We turn to Christ, and come immediately to God- we are “alive to God” The writer to the Hebrews gives these words of encouragement:“Therefore, brothers, having boldness to enter the Holy Place by the blood of Jesus, by a new and living way, which he consecrated for us, through the veil, that is, his flesh, and having a high priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water, let us hold fast the confession of our hope without wavering, for he who promised is faithful.” (Hebrews 10:19-23) ●Our salvation stems from Christ●Our fellowship with God depends upon our fellowship with Christ●Our power to overcome sin depends on the power of Holy Spirit, whom Christ sent to all who believe in him.In the next sermon, we will go on to our second theme:THE PRACTICE OF CHRISTIAN HOLINESS, when Paul uses three illustrations from everyday life (6:12-7:6)SERMON 24ROMANS 6:12-14ILLUSTRATIONS OF HOLINESS(1) THE KING-SUBJECT RELATIONSHIP Reading: Mathew 28:1-20INTRODUCTIONWe first considered The Principle of Holiness (6:1-11). This simply means that Christians:● Should not sin, and ● Have power at their disposal to overcome it: The reasons for this are twofold● Because they are dead to it - through their JUSTIFICATION● Because they have received a new life in Christ – in their REGENERATION.We notice secondly, THE PRACTICE OF HOLINESS (6:12-7:6)We see from three practical, everyday, illustrations, how we die to sin and to the power of sin:1. In the King-subject relationship (12-14)2. In the master-slave relationship (15-23)3. In the husband-wife relationship (7:1-6)*******First, then, let us consider THE KING-SUBJECT RELATIONSHIP as a picture of the believer and sin. (12-14)1. SIN AND THE BELIEVER (12a) “Therefore do not let sin reign in your mortal body”. Holiness of life depends on the believer's attitude to sin.THEREFORE - refers back to verse 11. Justification must never be made an excuse for a Christian to sin. The true believer does only what pleases God – that is, holy things. "For God did not call us to uncleanness, but in holiness.” (1 Thessalonians 4:7)If you think the doctrine of holiness is “pie-in-sky” (that is, impractical), look at the demanding behaviour insisted on by Paul in Titus 2:● “… that the older men must be sensible, temperate, sound in faith, in love, and in patience.” (2)● “… the older women likewise, that they be reverent in behaviour, not slanderers, not given to much wine, teachers of good things; that they admonish the young women to love their husbands, to love their children, to be discreet, chaste, homemakers, obedient to their own husbands, that the word of God may not be blasphemed.” (3-4)● “Likewise exhort the young men to be sober-minded; in all things showing yourself to be a pattern of good work, in doctrine showing integrity, reverence, incorruptibility, sound speech that cannot be condemned, that one who is an opponent may be ashamed, having nothing evil to say of you.” (6-8)● “Servants exhort to be obedient to their own masters, to be well-pleasing in all things, not answering back, not pilfering, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things.” (9-10) Christian holiness is a duty (joyful or otherwise) in every kind of Christian behaviour. "Pursue peace with all men, and holiness, without which no one will see the Lord”. (Hebrews 12:14) ALIVE UNTO GOD - means to live to and for God, according to God's holy standards.Holiness is one of the results of abstaining from sin. “Abstain from every form of evil. Now may the God of peace himself sanctify you completely”. (1 Thessalonians 5:22) 2. SIN AND OBEDIENCE (12b)“Therefore do not let sin reign … that you should obey it in its lusts.”REIGN – sin makes itself out to be king of the body. It is true that some of the sins from the old life remain, but our new spiritual life causes us to rebel against them.LUSTS = desires stemming directly from the body, pretending to be in control. As sin desires to reign somewhere in the believer’s body, we view all desires from that quarter with grave suspicion! These bodily (carnal) evil desires are all due to sin, which saps our willpower, and undermines our obedience to the King and his commands in our hearts.3. SIN AND ITS ACTIVITY (13)“And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God.”We must cast this false king off the throne of our bodies. PRESENT YOUR MEMBERS – a negative way is to avoid the sins we once enjoyed; a positive way is to serve God, who snatched our lives from the jaws of death.1) We have a negative command - what we must not do: The command itself - “Do not present [AV = yield] your members as instruments of unrighteousness to sin”. (13a) TO PRESENT - “Do not permit sin to reign in you, nor yield your powers as its instruments. The word means to place by, to present (as an offering), to give up to the power or service of, to give way to.” (CHARLES HODGE) TO PRESENT TO - in Greek culture, it was to dedicate oneself to serving a God. a) The means of yielding to sin –YOUR MEMBERS = bodily faculties - ears, eyes, tongue, hands, feet. We must on no account let sin use them; they belong to our Saviour, and are not even ours.Notice that the devil turns our own faculties into a means of injuring our own testimony or ruining our reputation. d) The result of yielding - UNRIGHTEOUSNESS TO SIN. Unrighteous = to be in a wrong relationship with God, and therefore be a sinner.2) A positive command - what we ought to do – “present yourselves to God, as those who are alive from the dead, and your members as instruments of righteousness to God.” (13b)We are to yield ourselves to God - body and soul, completely ready to serve God with our whole being. It is a joy and privilege to be dead to old master and alive to the new one!We yield our bodies to God for righteous service – “But in all things we commend ourselves as the ministers of God … in much patience, in tribulations, in needs, in distresses … by purity, by knowledge, by long-suffering, by kindness, by the Holy Spirit, by sincere love, by the word of truth, by the power of God, by the armour of righteousness”. (2 Corinthians 6:4,6) Here, our weapons become armour in God’s hands.Give sin an inch, and it will take a mile! Let it become king over just one subject - one member - in a body, and it considers itself an absolute despot or tyrant there. This, we praise God, is never true for the Christian.4. SIN AND ITS PRETENCES (14)“For sin shall not have dominion over you, for you are not under law, but under grace.”See the comment on LUSTS in verse 12. Here are a few contemporary examples:● Temper and irritability● Pride - refusing to own up to what we have done wrong ● Not accepting deserved reproof humbly and graciously● The use of drugs, alcohol, tobacco, to excess, and also eating too much food – indeed, any abnormal cravings that demand to be satisfied.All these things are lusts of the mortal body, with an emphasis on the MORTAL. If we are happy indulging them here, we will not be happy when we cannot do them in our immortal resurrection body. Therefore, “Let us lay aside every weight and the sin that so easily besets us, and let us run the race with patience, looking unto Jesus the author and finisher of our faith.” (Hebrews 12:2) These discouraging facts about sin bring us to the promise of God in verse 14. But why is Paul so imperative that sin must never have complete dominion over the believer?1) Because we are no longer under the Law. This means that we are not answerable to it, for it is so perfect that no one can keep it, and thus all are condemned under it. "For as many as are of the works of the law are under the curse ... but that no one is justified by the law in the sight of God is evident, for ‘the just shall live by faith’.” (Galatians 3:10) Therefore, we are relieved to hear that we are no longer under its scrutiny.2) Because we are under the new law of grace and mercy. A new King has come to the throne of the heart, bringing his new law. God has granted an amnesty to those that were previously condemned under old Law, by bringing in his new law of grace. Christ now has dominion in the believer's heart, giving him freedom from the old monarch. On the whole, the believer does not sin. His life is assisted by a tender conscience, and he often experiences overcoming and victory. CONCLUSIONIf this is not so, we are not talking about a believer. It would be as if Christ never rose from the dead to give us power to overcome sin. The true believer lives under the LAW OF GRACE. He has come UNDER NEW MANAGEMENTSo let us give praise to the Lord for this!SERMON 25ROMANS 6:15-23ILLUSTRATIONS OF HOLINESS(2) THE MASTER-SLAVE RELATIONSHIPReading: John 15:1-17INTRODUCTIONAs we noted earlier, forewarned is forearmed as far as sin is concerned! Although we are sinners, we do need to sin. WHY? ● because once sin was king, and we its subject; but now Jesus is King● because once sin was master and we its slave; but now Jesus is our Lord● because once sin was a lawful husband; but now it is JesusIn the last sermon, we saw how sin, once king, tries to invade us through the body, while Jesus is King in the heart. (12-14). Sin fled at conversion, but has now returned, and attempts to make traitors of our bodily faculties. (14).We now consider the relationship of the believer to sin and to Jesus Christ in THE MASTER - SLAVE RELATIONSHIP (ROMANS 6:15-23)In the king-subject relationship, we saw that our justification will never give us permission to yield our bodies to sin, for we have been redeemed from it. (12) In the master-slave relationship, freedom from the law does not give us a licence to sin, or fall into “lawlessness”, as it is called in verse 18. In the husband-wife relationship, we see that a separation from the legal hold of sin through the Law does not mean that we should listen to sin’s former claims, but obey the holy claims of our new husband, Jesus Christ (7:2b, 4)1. A PERSONAL QUESTION IS ASKED (15)“What then? Shall we sin because we are not under the law, but under grace? Certainly not!”This is almost identical to the question found in 6:1, and which was the starting point for this DOCTRINE OF SCRIPTURAL HOLINESS. Paul stated that if we identify ourselves with Christ in his crucifixion for salvation, we ought also to do so in his resurrection, which means a new life for us - a holy life. Christ rose from dead to give us power to overcome the old life, and the old sinful desires. It is a new life. So now we have this further question concerning sin in verse 15.Does the Christian expect to live a lower moral life under grace than a Jew under the Law? We certainly ought to be living a better life, after having been brought into a new freedom by Christ. So, the key to holiness is the centrality of Christ in the life. Peter preached this on the Day of Pentecost - “Men of Israel, hear these words: Jesus of Nazareth, a man attested by God to you by miracles, wonders, and signs which God did through him in your midst, as you yourselves also know - him, being delivered by the carefully planned intention and foreknowledge of God, you have taken, by lawless hands, have crucified, and put to death; whom God raised up, having loosed the pains of death, because it was not possible that he should be held by it.” (Acts 2:22-24)Long my imprisoned spirit layFast bound in sin and nature’s light;Thine eye diffused a quickening ray,I woke, the dungeon flamed with light;My chains fell off, my soul was free;I rose, went forth, and followed thee.(Charles Wesley) We now ask, “In what sense is a Christian free?” The master-slave relationship provides an answer to that question. Rev. John Newton was, for some time, a slave trader before his conversion. To remind him of his spiritual deliverance during that time, he asked a carpenter to put over his vicarage chimney the words of Deuteronomy 15:15 – “You shall remember that you were a slave in the land of Egypt, and the Lord your God redeemed you”.2. A PROPER RELATIONSHIP IS COMMANDED (16-23)Here, we see clearly two masters claiming our allegiance: God and the devil. We have yet another question.1) A Christian is one who obeys his new Master completely – “Do you not know that to whom you present yourselves as slaves to obey, you are slaves of the one whom you obey, whether of sin to death, or of obedience to righteousness?” (16)PRESENT (AV = YIELD) - as a service to sin or to righteousness SERVANTS – slaves (Greek doulos)OBEY – fully accept the authority of a master craftsman, as the apprentices did in the old days a) We note the two forms of obedience - "either ... or".b) We note the two masters - sin ... obediencec) We note the two realms of service - sin in the realm of death, and obedience in the realm of righteousness.2) A Christian is one who has left the old master – “But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered.” (17)The heart = the mind (the will to do what is right)The feelings = the emotions that induce us to actThe conscience = that faculty that tells us what we ought to doDOCTRINE = teaching (διδαχη - didache in Greek) to which we are subject. Do we accept Christian standards laid down in the Bible?3) A Christian is not free to do what he wants – “And having been set free from sin, you became slaves of righteousness.” (18)SET FREE = the emancipation of slaves. SLAVES [AV= servants] of righteousness. We change from one form of slavery to another. There is no such thing as self-freedom. But what a difference in masters!4) A Christian is obliged to serve the new master correctly – “I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves of uncleanness, and of lawlessness leading more lawlessness, so now present your members as slaves of righteousness for holiness. For when you were slaves of sin, you were free in regard to righteousness.” (19-20) I SPEAK IN HUMAN TERMS – I give you this illustration from life (because without it, we would find Paul’s teaching very difficult to understand. a) The result of serving sin – “… [increasing] uncleanness, and of lawlessness leading to more lawlessness”. (19)1. Uncleanness – impurity in word, thought, and action.2. Iniquity - breaking God's laws, sop that every time we fail, sin increases its hold over us.b) The result of serving God: HOLINESS – “… slaves of righteousness for holiness”.c) We once served sin, and were free of the claims of God. We did as we liked (or so we thought) – “… when you were servants of sin, you were free in regard to righteousness.” (20) But, of course, we had to pay a very heavy price for it.5) A Christian is one who receives no wages. This is a novel experience, for we got wages for our sins. “What fruit did you have then in those things of which you are now ashamed? For the end of those things is death. But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life. For the wages of sin is death, but the gift of God is eternal life in Jesus Christ our Lord.” (21-23)Notice:● The wages of sin – “death”. (21)● The payment God requires – “your fruit to holiness”. (22).● The conclusion – it is better to receive the gift of eternal life. (23) Sin gives us what we deserve (23a), but God freely gives us salvation. (23b)SERMON 26ROMANS 7:1-6ILLUSTRATIONS OF HOLINESS(3) THE HUSBAND-WIFE RELATIONSHIPReading: Song of Solomon 2:1-17INTRODUCTIONThe subject of holiness is difficult to grasp, but it is imperative that every Christian should understand and practise it. “Pursue … holiness, without which no man will the Lord”. (Hebrews 12:14) HOLINESS can be described as “abstaining from sin”, but that is too negative; it means more than that. We have already seen that sanctification is not imputed, or something we receive, but is the result of defeating and putting away sin. It is an end product of spiritual activity. (6:21-22) JOHN CHARLES RYLE, in his book HOLINESS, made this profound but clear statement:“The plain truth is that men will persist in confounding two things that differ – that is, justification and sanctification. In justification, the word that is to be addressed to man is believe – only believe; in sanctification, the word must be – watch, pray, and fight.”Yes, holiness is an absence of sin; but sin is only absent when Jesus is present, and has complete rule over soul and body. In practice, he gives us his resurrection power to overcome sin – “… that as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.” (Romans 6:4) That is the PRINCIPLE OF HOLINESS. Concerning the PRACTICE OF HOLINESS, we note that in Christ we come into the three new relationships we have already mentioned: ● He becomes our King in a king-subject relationship (6:9, 12); ● He becomes our master in the master-slave relationship (6:16); ● He becomes our husband in a husband-wife relationship (7:1-6).1. NOTICE THE ILLUSTRATION USED HERE (1-6)1) Let us look closely at the details.These verses are really an introduction to the whole of chapter 7, and they speak of THE CHRISTIAN AND THE LAW. Believers are justified not by works of the Law, but by faith – “Therefore we conclude that a man is justified by faith apart from the deeds of the law.” (Romans 3:28) Yet although faith takes the place of the Law in salvation, we are not LAWLESS. We come under a new law - or a new king, a new master, or a new husband.a) The essential binding nature of the law is described here – “Or do you not know, brothers, (for I speak to those who know the law), that the law has dominion over a man as long as he lives?” (1)DOMINION = complete lordship. If man kills or steals, he is judged by the laws of his own country. But if he dies before the law catches up with him, he cannot be sentenced, condemned, and punished. JAMES SHIRLEY (1653), an English dramatist and poet, wrote in his old age this truth - "Death squares all accounts." b) Here is a reference to the Jewish Law on marriage (2-3)1. Here, we note the subjection of the wife to her husband. This is enshrined in law – “For the woman who has a husband is bound by the law to her husband as long as he lives. But if the husband dies, she is released from the law of her husband. (2) If she deserts him while he is alive, then the law will take the side of the husband, and she will be punished.2. A wife is only free from husband, be allowed to re-marry, at his death – “So then if, while her husband lives, she marries another man, she will be called an adulteress; but if her husband dies, she is free from that law, so that she is no adulteress, though she has married another man.” (3) Divorce was rare, and desertion even rarer. Jesus himself stated that the only grounds for divorce was adultery. Such was the crime of adultery that it was dealt with in two ways:(1) By stoning to death (See John 8:2-11)(2) By divorce; but she cannot marry again in her husband’s lifetime. That explains Joseph's caution in his treatment of Mary. (See Matthew 1:19)The wife may only marry again with the blessing of law when her previous husband is dead. Then, there will be no penalty or punishment.2) Now we must interpret this illustration. Obviously Paul is comparing the marriage state with our condition before our spiritual conversion.a) The wife = ourselves before conversion ("I" or "ME" in the rest of the chapter)b) The husband = our old unregenerate state before conversion.c) The law of the husband = the Law or Moses under old covenant, which confirmed our sinful and unregenerate state, and condemned us.d) The death of the husband = our conversion, when the unregenerate nature died. (6:6)2. NOTICE THE APPLICATION (4-6)1) The nature of our freedom – “Therefore, my brothers, you also have become dead to the law through the body of Christ, that you may be married to another, even to him who was raised from the dead, that we should bear fruit to God.” THE LAW – which condemns us for our sin, at last passes away from us. We are declared sinless, and therefore not guilty by the Law, when we are clothed with all the perfections and righteousness of Jesus Christ. BODY OF CHRIST = the sacrifice of Christ on cross (Hebrews 10:10; and Matthew 26:26-28, on the occasion of the first Communion) “By that will [the new covenant] we have been sanctified through the offering of the body of Jesus Christ once for all.” (Hebrews 10:10) ?Without a body, Jesus could not have died for us. But he did die, and so too we to the claims of sin over us.But we are not free to ourselves. Our spiritual conversion was our marriage service. We re-married immediately, because we were espoused to the One who set us free, and made our freedom possible.2) The author of our freedom – “… that you may be married to another, even to him who was raised from the dead”. (4b)We came into union with Jesus Christ. As he rose from dead, and as there now exists an eternal solidarity between Christ and every believer, in which we too rise to a new life in union with him.3) The result of our freedom – “…we should bear fruit to God.” (4c)Not only are we free to marry Christ, our beloved Saviour, but are also enabled to bear fruit in this marriage. "I am the vine, you are the branches. He who abides in me, and I in him, bears much fruit”. (John 15:5) See also Psalm 127:3-5a, which refers to the blessedness of children in marriage – “Behold, children are a heritage of the Lord, the fruit of the womb is his reward. Like arrows in the hand of a warrior, so are children of one’s youth. Happy is the man that has his quiver full of them!”Fruitfulness is the mark of a genuine Christian:● the fruit of holiness (which is also the fruit of the Holy Spirit)● the fruit of following Christ's example in our lives● the fruit of dedication to his service.PAUL’S CONCLUSION (5-6) “For when we were in the flesh, the passions of sins which were aroused by the law were at work in our members to bear fruit to death. But now as we have been delivered from the law, having died to what we were held by, so that we should serve in the newness of the Spirit and not in the oldness of the letter.”Here, Paul makes a comparison between the first and second husband; and the first does not bear comparison with the second! 1) The first marriage produced "the passions of sins”. (5) IN THE FLESH = the unregenerate state.PASSIONS OF SINS (AV = MOTIONS OF SINS) – “This does not mean that the passions of sin (which manifest themselves in sinful acts) are simply made known by the law, but they are by it, that is, produced by it. The word motions literally means what is suffered, afflictions: here it is used in a secondary sense for passions. These sinful feelings, aroused by the law bore fruit in our members, that is, in us, not merely in our bodily members, but in all our faculties, whether of soul or body.” (CHARLES HODGE) What a sorry state! AROUSED - “Believers are delivered from that power of the law which stirs up and provokes the sins that dwells in them.” (MATTHEW HENRY) These are the children of the first marriage. The state of arousal by the Law is a theme treated at great length later in this chapter.2) The second marriage (6) produced this delightful result - "… having died to what we were held by”. At last, we were free from the first marriage!DELIVERED FROM THE LAW – from the condemnation of the Law. The Law did not produce sins, it inflamed an already existing sinful state in which sins were produced. HAVING DIED - “By death, we are freed from obligation to the law as a covenant, as the wife is from her vows to her husband. In our believing powerfully and effectually, we are dead to the law, and have no more to do with it than the dead servant, who is freed from his master, has to do with his master’s yoke. The day of our believing is the day of being united to the Lord Jesus.” (MATTHEW HENRY)Verse 6 also indicates that the original purpose of the Law was fulfilled in us = to bring us to Christ; and, being in Christ, we now delight in keeping God's law - not because we must, but because we are now able, and we love to do so.Dr. DAVID MARTYN LLOYD-JONES writes in his commentary on Romans 7 – “This verse teaches us the truth concerning the terrible nature of sin. What a terrible thing sin is! What a terrible power it is!”That is why we should strive to kill sin.SERMON 27ROMANS 7:7-13THE LAW AND SINReading: Exodus 20:1-21INTRODUCTIONWe now come to an extremely difficult subject: LAW AND SIN, AND THE CONVICTED UNBELIEVER. (Romans 7:7-13)So far, in the doctrine of CHRISTIAN HOLINESS, we have seen two things: 1) There is the principle of holiness: that a Christian should not sin. “Shall we continue in sin?” (6:1)The answer was given in the form of 3 illustrations:a) In a King-subject relationship (6:11-12)b) In a Master-slave relationship (6:17-18)c) In a husband-wife relationship (7:4)We will then go on to look at, and acknowledge sadly, THE PREVENTIVE OF HOLINESS (7:7-25), which requires a definite knowledge of INDWELLING SIN.Although a Christian should not sin - should not break God's commandments (God's Law) - he does sin, but not with his consent. Why does he sin? First, Paul goes back to his unregenerate days, and explains how he came under deep conviction of sin. It came through this very Law or God from which the Christian is now set free.PAUL CAME UNDER CONVICTION OF SIN (7-13)These verses obviously refer to the state of a convicted unbeliever. This is shown in Paul’s use of the past tense of verbs:Verse Effect 7 “I would have not known sin” 8 “sin produced in me in me all manner of evil desires” 9“sin revived and I died”10“the commandment … I found to bring death”11“sin … deceived me, and … killed me”Let us see how sin affects an unbeliever under conviction of sin. The passage begins with these two questions – “What shall we say then? Is the law sin?” Paul’s answer indicates again his horror at such a suggestion:“Certainly not! On the contrary, I would not have known sin except through the law. For I would not have known covetousness unless the law had said, ‘You shalt not covet’.” (7:7) Paul was released from the Law when he was saved by grace. Being freed from the Law meant, in effect, release from the domination of sin, as he stated firmly in 6:14. Does that mean that the Law and sin, when they dominated Paul in his state of unbelief, are one and the same thing? The answer is a decided “No”, leaving us still with the question: What, then, is the Law for? What are its functions?1) The Law made him conscious of his sin. (7)a) There is an emphatic denial of the sinfulness of the Law – “Is the law sin? Certainly not!” (7)b) The Law reveals and requires perfect obedience to God's commands. As Paul read the Law, and saw his imperfect obedience reflected there, he came under conviction of sin by the Holy Spirit when he realised that he was a sinner.c) The law reveals the sinfulness of our motives – “I would not have known sin except through the law: for I would not have known covetousness except the law had said, ‘You shall not covet’.” (7c) Paul believed himself blameless according to the letter of Law, but, when it came to examine his motives, he was convicted. He said this about himself - “… concerning the righteousness which is in the law, [I was] blameless.” (Philippians 3:6) But, because he was a famous PHARISEE, he was guilty of covetousness (AV translates it correctly as LUST = evil desire; in Paul’s case, covetousness.) He coveted men's esteem – which was condemned often by Christ as hypocritical. He broke not the letter of the 10th Commandment, but its spirit.2) The Law revealed the extent of his sin. (8)“But sin, taking opportunity by the commandment, produced in me all manner of evil desire. For apart from the law sin was dead.”EVIL DESIRE = the same as “lust”, as in the previous verse. And one form of lust reproduces itself in others. The Law exposed all Paul’s sinful and evil desire.Naturally, he wanted to avoid any more sin, but his resistance woke up sin, making it break out with violence and greater force. A bull is content to roam in a field. But when it is tied up and confined, it can become vicious, struggling violently to be free. Sin is like that when it is “confined” = “inflamed” by the Law. It, taking opportunity by the commandment, produced in me all manner of evil desire. For without the law sin was dead.” We can use another illustration here from family life. Leave a child alone, and there is peace. But when the parents reprimanded the child, it shows its resentment of authority by becoming violent in opposition. That is true also of sin. Bring the natural man before the righteous and good commandments of God, and sin within him will be stirred up, and cause the man to become disobedient. Leave sin alone, and it appears dead. Try to obey God's commandments, and it will stir itself up into a frenzy of opposition.3) The Law makes sin reveal its power. (9-11)“I was alive once without the law, but when the commandment came, sin revived and I died. And the commandment, which was to bring life, I found to bring death. For sin, taking occasion by the commandment, deceived me, and by it killed me.” a) The Law showed Paul to be a condemned sinner – “I was once alive without the law, but when the commandment came, sin revived, and I died.’ (9) Once upon a time, Paul, in his own estimation, thought he was acceptable to God in his keeping of the Law, without realising the deeply spiritual nature of the Law. When it came to examine his motives with close heart-searching, he discovered himself a sinner – “I died”.SIN REVIVED – sin, lying dormant, was stirred up by the goodness and perfection of the Law. I DIED - I lost all hope of salvation by good works. The Law took away his self-respect, which was intolerable. It showed him that sin was master in his life.b) The Law unintentionally became the cause of confirming the unbelieving Paul in spiritual death – “And the commandment, which was to bring to life, I found to bring death.” (10)WHICH WAS TO BRING LIFE [AV = ordained to life] – “You shall therefore keep my statutes and my judgements, which, if a man does, he shall live by them: I am the Lord.” (Leviticus 18:5) However, a failure to keep even the least of God's commandments proves our sinfulness – “For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all.” (James 2:10) ?And thus comes the verdict of Romans 6:23 - “The wages of sin is death”. c) The Law is used by sin – “For sin, taking opportunity by the commandment, deceived me, and by it killed me.” (11) Paul reports truthfully that the Law caused him to realise that the state of his soul in sin was death. He was living under a death sentence, and, until then, he did not know it!4) A description of the nature or the Law. (12-13)a) Its good character is described – “Therefore the law is holy, and the commandment holy and just and good.” (12) Paul was keen to show in the previous verses that the Law is not the cause of sin; but sin took advantage of the excitement caused by the presence of the Law within him to make him fall into sin.THE LAW (the moral law) = 10 COMMANDMENTS for a Jew. It is holy, for it comes from a holy God, and reflects some of the attributes of God. Therefore, its individual commandments (particularly the 10th) are holy and just and good.b) The main purpose of God in sending the Law into the world for the unbeliever was to show, not that it must be kept, but that it cannot be kept Sin is the failure to keep the Law, and the Law shows that sin is a great power to have to deal with.SERMON 28ROMANS 7:14-25THE LAW AND SIN, AND THE BELIEVERReading: 1 Corinthians 2:1-16INTRODUCTIONWe are dealing with indwelling sin as the PREVENTIVE OF HOLINESS (7:7-25). We have been considering the question: Why does a Christian sin? In verses 7-13, Paul described the process by which he came to know that he was a sinner. Faced with perfection and the holy standards of the Law of God (the Ten Commandments), he realised that, inwardly in his soul, he was indeed a sinner, although he was respectable outwardly.When the Law showed him how he had sinned, and when he tried to behave perfectly, the sin within him was roused from its slumber – “… when the commandment came, sin revived, and I died.” (9) The law acted like a stimulant to sin, showing who was master in Paul’s life. That is state of every unbeliever under conviction of sin.Now we come to a description of the regenerate believer in verses 14-25. A believer experiences two forces pulling in opposite directions:● with his mind, he approves and tends towards the good.● with his body (controlled by the “flesh”), he tends towards the bad.Paul now expands this teaching concerning the two opposing forces that are pulling him in opposite directions. Our passage describes the war, where sin is fighting strongly against him. Romans 8:1-14 will then go on to describe the victory of every believer over sin. But there is no coming out of the experience of chapter 7 into the experience of chapter 8. Both go together like the side supports of a ladder. The battle against sin will lead the believer to victory; then, having gained the victory, he goes on to a new battle. An increasing sense of sin in the believer brings about in him a greater experience of sanctification; and, with greater sanctification, and greater holiness, he discovers an increasing sense of personal sin. Romans 8:13 return him to the battle described in chapter 7.Now, let us study carefully these remaining verses in chapter 7. Paul is speaking about, and opening up his heart, concerning his own increasing self-discoveries as he matures in the Christian life.We have considered, or will consider, these two things:● the state of the unbeliever under conviction of sin (7:7-13) ● the state of the believer in relation to sin, in the process of increasing holiness (7:14-25)Both passages are autobiographical. There is a deadly conflict going on all the time in the life of Paul. The terms that are used here suggest a battlefield. The tenses of the verbs now change from the past to the present:VerseDescription14 “I am carnal”15a “What I am doing, I do not understand15b “What I hate, that I do”16 “I agree with the law that it is good”17 “Sin that dwells in me”18 “In me (that is in my flesh) nothing good dwells”21 “I find then a law”22 “I delight in the law or God”23 “I see another law in my members”1. WE HAVE HERE A DESCRIPTION OF THE BATTLEFIELD1) Here are the two sides lined up, which are two principles – the mind and the flesh. “… with the mind I myself serve the law of God, but with the flesh the law of sin.” (25b)a) The MIND means not only the intellect but that place where moral decisions are taken. It is also called the INWARD MAN - “For I delight in the law of God according to the inward man.” (22)In the believer, the mind never gives way to sin because it is being constantly renewed by Holy Spirit – “And do not be conformed to this world: but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect, will of God.” (Romans 12:2) If the mind gives way to sin, then the one who professes to be a Christian is not a true believer, and God will give him over to a reprobate mind (See 1:28). In Colossians 2:18, we have a description of a mind that has given way to the sinful demands of flesh. Paul calls it a MIND OF FLESH:“Let no man defraud you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind, and not holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase which is from God.” This cannot be a Christian! b) FLESH - as we saw previously, it is not the body, which is not evil by itself. The “flesh” is that part of man which has its origins in the unredeemed body, a remnant of which is brought over after spiritual conversion, and through which sin now operates to bring us into captivity. The body has faculties (members), which sin desires to infiltrate and control – “But I see another law in my members” (23a), which, in the not yet redeemed body, sin attempts to make its own, and is called the FLESH – “…warring against the law of my mind”. (23b)The battle rages on between these two. Sin entrenches itself in the “flesh”, trying to bring the mind into captivity to serve sin, so that we might become apostates and fall away. But the MIND is spiritual in the true believer, and always tends towards God's Law. So it cannot, in the end, be overcome, and is always able to eject sin from our bodily members, prompting us to confess our sin to God, and receive cleansing in Christ's blood. THESE, THEN, ARE THE TWO SIDES.a) Consequently, there are two allegiances – by two claimants to the loyalty of the believer's will: sin and the Law of God.SIN. In chapter 7, sin is described as not only active, but is almost like an evil personal force. We can be sold under sin (14), sin dwells in us (17), and evil is present with us (21). Behind sin is the Devil, just as God is behind the Law. The devil plants evil desires in the body, which take on a life of their own, almost appearing to be our own desires and thoughts. This manoeuvring causes Paul to write this warning in very strong language - “But now it is no longer I who do it, but sin that dwells in me.” (17)THE HOLY LAW OF GOD – which naturally claims the allegiance of the believer. First, it is holy and sinless, and is from God (7:12). Second, Paul tells us that it is spiritual (14), and is of the Holy Spirit. Therefore the Law is the voice of Holy Spirit speaking in our mind.THESE, THEN, ARE THE TWO ALLEGIANCES.b) There are two principles of behaviour in the Christian. Paul is not suggesting that believers are schizophrenic (two people under one skin), but speaks of two forces (or principles) at work in the Christian’s experience. Their struggle will determine whether he will, or will not, sin.Paul, the “new man”, is described:- he does not consent to sin (15)- he consents to God's Law (16, 22)- he does not (on the whole) sin (17)- he wants to do good and not evil (19)- he discovers the two principles at work in himself (21)- he serves the Law of God (25)Paul, “the old man”, is also described:- it is carnal (fleshly), sold under sin (14b, 18)- it does what the new Paul hates (15b)- it is indwelt by sin - it tends to bring into captivity (23)This, then, is the battlefield, and these are the contestants. Now let us go further:2. LET US DESCRIBE AND EXPLAIN THESE VERSES (14-25) 1) They show that the unregenerate man is opposed in spirit to the Law or God – “For we know that the law is spiritual, but I am carnal, sold under sin.” (14). The “old man” - the fleshly (carnal) part of him - is a slave to sin.2) They describe the paradox of being a Christian yet remaining a sinner – “For what I am doing I do not understand. For what I will to do, that I do not practise; but what I hate, that do I.” (15) Here lies the beginning of the battle that Paul the regenerate man must win.5) Paul proves that, by desiring to do the good, he is consenting to the holy Law of God – “If, then, I do what I will not to do, I agree with the law that it is good.” (16)4) Therefore Paul does not consent to evil; but tension arises in the fact that sin dwells in his flesh – “But now, it is no longer I who do it, but sin that dwells in me.” (17). This sin is pulling me in the opposite direction. We had a useful description of the flesh in verse18a – “For I know that in me (that is, in my flesh) nothing good dwells”.5) These verses also mention Paul’s will – “… for to will is present with me, but how to perform what is good I do not find.” (18b) Here, the will has not yet been captured by the mind at this stage in battle. If Paul lets it go on any longer, he will have to admit, “For the good that I will to do, I do not do; but the evil I will not to do, that I practise. (19) Finally, here is a full summary of his condition in verse 20 – “Now if I do what I will not to do, it is no longer I who do it, but sin that dwells in me.” He is not excusing his behaviour here, and putting the blame on sin, but is only stating a fact.6) The doctrine is at last clearly stated by Paul – “I find then a law, that evil is present with me the person who wills to do good.” (21) Here is Paul’s dilemma. His higher regenerate nature is delighting in the battle – “For I delight in the law of God according to the inward man”. (22). His lower nature in stirred up to war in the “flesh” – “But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” (23)7) Before coming to his state of victory, Paul laments his condition, and asks another question – “O wretched man that I am! Who will deliver me from this body of death?” (24) How can I get sin out of me? The answer comes – “I thank God through Jesus Christ our Lord.” (25) The victory is now in Christ. A most important aspect of the Christian faith is THE RESURRECTION. That is the source of our victory. We will finally and completely be rid or sin at the resurrection.8) One more comment should be made in conclusion. The life of a Christian is, ON THE WHOLE, one of victory, and not continual defeat. The word VICTORY occurs on another 4 occasions in New Testament. In each one, Christ is mentioned or is implied:Matthew 12:20 – “A bruised reed he [Christ] he will not break, and smoking flax he will not quench, till he sends forth justice to victory.” This is a quotation from Isaiah 42:1-41 Corinthians 15:6 – “The sting of death is sin, and the strength of sin is the law, but thanks be to God, who gives us the victory through our Lord Jesus Christ.” 1 John 5:4 – “For whatever is born of God overcomes the world. And this is the victory that has overcome the world - our faith.” Revelation 15:-3 – “And I saw something like a sea of glass … and those who have the victory over the beast, over his image and over his mark ... and they sing the song of Moses, the servant of God, and the song of the Lamb”.SERMON 29ROMANS 8:1-11THE PRACTICAL RESULTS OFFREEDOM FROM CONDEMNATIONReading: Psalm 103INTRODUCTIONChapter 7 gave an opportunity and reason for preaching the Law as part of the gospel. It is essential to be clear about the place of the Law. We are told that it has 5 functions:1) It brings conviction of sin (7:8b-9)2) It reveals God’s holy perfection (7:12)3) It is of the Old Covenant, and so it deals only with the letter of the Law (7:6)4) It brings spiritual death and condemnation (7:9, 11, 13; 8:1)5) It brings us to Christ. (7:24-25) “For Christ is the end of the law for righteousness to every one who believes.” (Romans 10:4)1. PAUL’S VIEW OF CONDEMNATION IN THE LETTER TO THE ROMANS.It is impossible to understand THE DOCTRINE OF CONDEMNATION without some knowledge of the Old Testament. The Law of Moses must be preached so that we can understand that we are sinners before God. THE LAW OF MOSES, if kept, would give us eternal life; if broken, brings eternal death. The chain of events is like this:→ The Law brings conviction of sin→ Preaching the Law as part of the gospel shows the true nature of sin→ In the believer, this leads to conviction, confession, and restoration→ Preaching the gospel leads us from works to faith in ChristHere is the sequence of events:The Law → conviction → discarding of works → fleeing to Christ → justification by faith.“To condemn” occurs 63 times in the Bible (34 OT, 29 NT)“Condemnation” occurs 12 times in the NTThe idea of condemnation is found throughout the Bible:● It is the function of a judge – Deuteronomy 25:1b● It is a natural (but mistaken) reaction to suffering – Job 10:1-2● In justice, it examines for good and evil – Proverbs 12:2-3In seeking justification, here is the greatest question a believer can ask: “He is near who justifies me; who will contend with me? Let us stand together. Who is my adversary? Let him come near me. Surely the Lord God will help me; who is he who will condemn me?” (Isaiah 50:8-9). Incidentally, verses 5-7 that introduce the statement on justification give us a vivid picture of the mission of the Messiah in his sufferings:“The Lord God has opened my ear; and I was not rebellious, nor did I turn away. I gave my back to those who struck me, and my cheeks to those who plucked out my beard; I did not hide my face from shame and spitting. For the Lord God will help me; therefore I will not be disgraced; therefore I have set my face like a flint, and I know that I will not be ashamed.”There is a direct link between condemnation and the Day of Judgement. Jesus prophesied - “The Queen of the South will rise up in the judgement with the men of this generation and condemn them, for she came from the ends of the earth to hear the wisdom of Solomon; and, indeed, a greater than Solomon is here. The men of Nineveh will rise up in the judgement with this generation and condemn it, for they repented at the preaching of Jonah; and indeed a greater than Jonah is here.” (Luke 11:31-32) ?Paul refers to condemnation 7 times in Romans:VersesCondemnation5:8 Jewish unbelief is condemned5:16, 18 Adam’s sin is condemned8:1 The doctrine of “No condemnation” is formally stated8:3 Christ’s condemnation of sin by his sinlessness and his death8:34 An echo of Isaiah 50:9 13:2 It is wrong to resist lawful authority14:22-23 Self-condemnation is a function of conscience2. “NO CONDEMNATION” TEACHING OF 8:1-2 POINTS BACK TO TWO THINGS:1) That we are freed from sin (6:22)2) That we are freed from the law of sin and death (7:23)“There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death.” These two verses assure us that we are no longer condemned for our sin. What a relief! Both the Holy Spirit and the Son collaborated in our freedom. Its basis is the sin offering of Christ on the cross – “For what the law could not do in that it was weak through the flesh, God did by sending his own Son in the likeness of sinful flesh, on account of sin: he condemned sin in the flesh”. (3) Here we arrive at the centre point of the gospel – the cross. Paul declared to the Corinthians, “For I determined not to know anything except Christ and him crucified. (1 Corinthians 2:2)3. THE BASIS FOR THE “NO CONDEMNATION” TEACHINGIt is God alone who saves. Who we are, and what we are, and what we have done, does not come into it. “As far as the east is from the west, so far has he [God] removed our transgressions from us.” (Psalm 103:12) This came about entirely on the basis of God’s mercy – “For he says to Moses, ‘I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.’ So then it is not of him who wills, nor of him who runs, but of God who shows mercy.” (Romans 9:15-16, quoting from Exodus 39:15)1) The result is spiritual peace – “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ”, as we found in Romans 5:1. This thought overwhelmed Paul as he blessed the Philippian Christians – “And the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.” (Philippians 4:7)2) The thought and experience of freedom – “For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death.” (2) What a conflict raged in the unregenerate Paul, an experience he described in chapter 7! He was not relieved until he knew freedom from the demands of an unrelenting and unmerciful Law. He used 3 illustrations (in Romans chapters 6-7) to show how freedom from such a tyrant is achieved. The result is a new kind of freedom – slavery to Jesus Christ – as Paul often applied to himself - “Paul, a servant [doulos = slave] of Jesus Christ, called to be an apostle, separated to the gospel of God”. (Romans 1:1) And what slavery for Christians! Consider their status in 8:17 – “… and if children, then heirs - heirs of God and joint-heirs with Christ”. Although separated from sin and condemnation, nothing will ever again separate them from God – “For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.” (Romans 8:38-39)4. THE PRESENCE OF THE HOLY SPIRIT IN EVERY CHRISTIAN (4)The Holy Spirit figured largely in Paul’s practical view of the Christian life, particularly in his victorious struggle with sin. Here are a few verses in Romans 8 that illustrate this fact: “For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death … that the righteous requirements of the law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. For to be carnally minded is death, but to be spiritually minded is life and peace … But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not his. And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness. But if the Spirit of him who raised Christ from the dead dwells in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit who dwells in you.” (2,4,5-6,9-11)Through the power of the inner working of the Holy Spirit, we have hope and the certainty of winning the war against sin. There is not a single conflict within us that is not touched by the Holy Spirit. The outcome of the battle is therefore assured, giving us the hope of victory. 5. THE DISCOVER OF A NEW SPIRITUAL LAW (3-11)What a Christian is not is a twofold truth:1. He is not under God’s condemnation.2. He is not under the domination of sin but is a new creation in and for Christ - “Therefore if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.” (2 Corinthians 5:17)Lastly, Paul finds himself in a life and death struggle which is finally resolved in Christ’s victory. In the words found at the end of Chapter 7, he will definitely win despite so much pessimism – “O wretched man that I am! Who will deliver me from this body of death? I thank God through Jesus Christ our Lord!” (Romans 7:24-25) This struggle is painful, and last for a lifetime; but it looks on to the return of Jesus Christ and the redemption of the body – “For we know that the whole creation groans and labours with birth pangs together until now. And not only they, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body.” (8:22-23)We now ask a further question: Why must the Christian life so painful? – as we “groan and labour in pain” until “the redemption of the body.” Why do we remain in an unredeemed body, and be troubled by “the flesh”, the remnants of the old life? As we saw earlier:↓The struggle against sin→brings with it victory over sin, and→leads to practical Christian holiness, and→brings us to a further struggle … (and so on and on) ↓This process is consistent with the words of our Saviour – “I do not pray that you should take them out of the world, but that you should keep them from the evil one.” (John 17:15)6. THE DOCTRINE OF MORTIFICATION This simply means “putting to death” sin, and the effects of sin. We have already been warned in Chapter 7 of the power of sin that tries to defeat us – “But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” (7:23) This war can only be resolved when we react to sin and temptation, and say, “You have nothing to do with me! I have been set free from the law of sin and death.”The Law of God comes and stirs up this “law of sin and death” to violent action. As we are unable to keep the Law, we turn instead to Christ for deliverance. Why do we trust him?1. Because he was like us (except that he was without sin), and experienced temptation, for he came “in the likeness of sinful flesh”. (3)2. Because he condemned the existence of sin in the flesh by being born of a virgin so that he should not have a sinful nature – “he condemned sin in the flesh.” (3b)3. He fulfilled all the righteous demands of the Law – “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfil.” (Matthew 5:17) Consequently, he expects the same godly nature from those who believe in him – “…that the righteous requirements of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit.” (Romans 8:4)Chapter 8:5-9 speaks again of the dual principle at work in every Christian:“For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. For to be carnally minded is death, but to be spiritually minded is life and peace. Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can it be. So then, those who are in the flesh cannot please God. But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not his.” This is a very severe warning about a very severe subject. There is no room for compromise. 7. WALKING IN THE SPIRIT (8-11)Whoever possesses a “carnal mind” is not a Christian, for “the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can it be.” (7) Such a mind, then, is enmity against God. God rejects those who live “in the flesh”, and condemns them. True believers, on the other hand, are “not in the flesh; they are born again of the Spirit – “But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not his.” (9)Finally, in verses 10-11, Paul speaks of the great blessing that comes to every Christian – “the Spirit of life” - “And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness.” (10) And this Spirit is at work within - “But if the Spirit of him who raised Christ from the dead dwells in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit who dwells in you.” (11)THE SPIRIT IS LIFE – He not only assists us in our spiritual inner struggle, but he transforms us into the image of Christ. This theme of conformity with Christ is found several times in Paul’s letters. Here are 4 examples: Romans 8:29 –?“For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the first-born among many brothers.”1 Corinthians 15:49 - “And as we have borne the image of the man of dust, we shall also bear the image of the heavenly man.”2 Corinthians 3:18 - “But we all, with unveiled face beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.”Colossians 3:10 ?- “… and have put on the new man who is renewed in knowledge according to the image of him who created him”.Finish, then, thy new creation,Pure and spotless let us be;Let us see our whole salvationPerfectly secured by thee:Changed from glory into glory,Till in heaven we take our place;Till we cast our crowns before thee,Lost in wonder, love, and praise!Charles Wesley CONCLUSIONHere in this chapter we find a great hope for every Christian. Let MATTHEW HENRY have the last word: “Yet this deplorable state of the creation is in hope. God will deliver it from being held in bondage to man’s depravity. The miseries of the human race, through their own and each other’s wickedness, declare that the world is not always to continue as it is. Our having received the firstfruits of the Spirit, enlivens our desires, encourages our hopes, and raises our expectations. Sin has been, and is, the guilty cause of all the suffering that exists in the creation of God. It has brought on the woes of earth; it has kindled the flames of hell. As to man, not a tear has been shed, not a groan has been uttered, not a pang has been felt in body or mind that has not come from sin. This is not all; sin is to be looked at as it affects the glory of God. Of this, how fearfully regardless is the bulk of mankind! Believers have been brought into a state of safety, but their comfort consists rather in hope than in enjoyment. From this hope they cannot be turned by the vain expectation of finding satisfaction in the things of time and sense. We need patience; our way is rough and long; but he who is coming will come, though he seems to tarry.” And the Psalmist adds – “As for me, I will see your face in righteousness; I shall be satisfied when I awake in your likeness.” (Psalm 17:15)SERMON 30ROMANS 8:12- 27GOD’S CHILDREN (1)Reading: Ephesians 1:3-14INTRODUCTIONIn contrast with the more negative aspects of the Christian life we find described in Chapter 7, we arrive now at a much more optimistic outlook for God’s children:● the attitude of God towards those who are “in Christ Jesus” (8:1)● the liberation of the Christian from “the law of sin and death” (8:2)● the “righteousness” of the Christian who “walks in the Spirit” (8:3-11)The Christian is now able to “put to death the deeds of the body” (12-13). This passage then brings us to some even most inspiring words in 8:14-16 on the subject of adoption and sonship:“For as many as are led by the Spirit of God, these are the sons of God. For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, ‘Abba, Father’. The Spirit himself bears witness with our spirit that we are children of God”.We now come to the end of the chain of Paul’s thinking:Justification → Adoption → Mortification → Holiness → GlorificationWe note that glorification comes at the end of this “order of salvation”. We will deal with the doctrine of glorification in the next sermon.1. THE CHALLENGE OF THE MORTIFIED LIFE (12-13)“Therefore, brothers, we are debtors - not to the flesh, to live according to the flesh. For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live.” Paul now says in verses 12 – “we are debtors” Obviously Paul is not referring to sin, which he discounts, but to Jesus Christ, and the need to take the gospel of Christ out with him. He is now a son of God, and so must behave accordingly. With regard to the great change in Paul’s behaviour, we see that he was guided by a spiritual debt of gratitude to God for his salvation and service (for both these things went together at his conversion on the road to Damascus). With regard to gospel witness, he said at the beginning of Romans, “I am debtor both to Greeks and to barbarians, both to wise and unwise. So as much as in me, I am ready to preach the gospel to you that are at Rome also.” (Romans 1:14-15) Here, Paul was referring to his call to service for God to become a gospel preacher in the world. That is how he lived according to the Spirit for the rest of his life.At this point in the argument, Paul returns to the battle against sin in Chapter 7. Not only is this a life or death struggle, but it will not cease in the believer until death. Verse 13 is pivotal in this chapter, for it returns us to the battle in chapter 7, and the subject of THE MORTIFICATION of sin.2. ACCEPTANCE BY GOD IS THE KEY TO CHRISTIAN ASSURANCE (14-16)“For as many as are led by the Spirit of God, they are the sons of God. For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, ‘Abba, Father.’ The Spirit himself bears witness with our spirit that we are children of God”.God’s relationship with his children is forever. The following words you will find quoted 4 times in the Bible – “For he himself has said, I will never leave you or forsake you”, so that we might boldly say, ‘The Lord is my helper; I will not fear. What can man do to me?” (Hebrews 13:6; Deuteronomy 31:6; Joshua 1:5; Psalm 118:6) Whom the Lord takes up and adopts, he never deserts.The eternal adoption of God is summed up in Ephesians 1:4-6:“… just as he chose us in him before the foundation of the world, that we should be holy and without blame before him in love, having predestined us to adoption as sons by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace by which he made us accepted in the Beloved.” You will also notice that Christ is mentioned twice in these verses – once in relation to our adoption, and once again in relation to our acceptance with God.We press with this phrase - “... but you have received the Spirit of adoption by whom we cry out, ‘Abba, Father’.” (15)The son knows the Father, and the son is obedient to the Father. This is true, or should be true, of every Christian. So we ask how our state of intimacy with the Father came about, and how is it manifested?MATTHEW HENRY takes our thoughts back to sanctification, a subject to which this chapter adds many helpful comments:“Let us then, by the Spirit, endeavour more and more to mortify the flesh. Regeneration by the Holy Spirit brings a new and divine life to the soul, though in a feeble state. And the sons of God have the Spirit to work in them the disposition of children; they do not have the spirit of bondage, which the Old Testament church was under during the darkness of that dispensation. The Spirit of adoption was not then plentifully poured out. Also it refers to that spirit of bondage under which many saints were at their conversion. Many speak peace to themselves to whom God does not speak peace. But those who are being sanctified have God’s Spirit witnessing with their spirits, speaking peace to their souls. Though we may now seem to be losers for Christ, we shall not, we cannot, be losers by him in the end.”CHARLES HODGE makes four delightful and inspirational comments on verse 15:“Believers shall enjoy eternal life, not because they have the Spirit of life, but because they are the sons of God. To be led by the Spirit, and to walk according to the Spirit presents the same idea - to be under the government of the Spirit.”“The term son may indeed express any one of the various relations by which children stand towards their parents, as coming from them, and being dependent on them, etc. That those who are led by the Spirit really are the sons of God appears from their own filial feelings, and from the testimony of the Spirit. The indwelling of the Spirit of God raises those in whom he dwells into the state of sons of God. By regeneration, or new birth, they are born into a higher life, and are made partakers, as the apostle Peter says, of the divine nature. (2 Peter 1:4) They are thus through and in Christ, who is the source of their new life, the objects of divine love, and heirs of his kingdom.”“Spirit of adoption - the Spirit who produces the feelings that children have to the Father. The Spirit is so-called because he adopts. It is by him that we are made the sons of God, and his indwelling, as it produces the character of sons, is the pledge or assurance of sonship, and of final salvation. (Ephesians 1:14)”“By which we cry, Abba, Father - that was a title form that enables believers to address God as their Father. Abba is the Syriac and Chaldee form of the Hebrew word for father, and therefore was to the apostle a most familiar term. As such, it would doubtless more naturally and fully express his filial feeling towards God than the foreign Greek word. It is rare, indeed, that any words other than our mother tongue become so interwoven with our thoughts and feelings, as to arise spontaneously when our hearts are overflowing. Hence, expressions of tenderness are the last words in their native language that other language speakers are willing to give up; and, in times of excitement, they are sure to come back to them. Paul, therefore, chose to call God his Father in his own familiar tongue. Having used this word, however, the Greek became necessary for those to whom he was writing.”Until then, just to survive, it is our duty to mortify the deeds of the body. JOHN CALVIN – “Although we may be subject to sin, nevertheless he still promises life, provided we strive to mortify the flesh.” We remain only sinners saved by grace. Paul was always conscious of this, as he admitted to Timothy – “Christ Jesus came into the world to save sinners, of whom I am the chief.” (1 Timothy 1:15) In the meantime, the believer is “led by the Spirit” because he is a child of God. MARTIN LUTHER wrote – “To be led by the Spirit of God means to despise and remove everything that is not of God, even oneself … It means freely to forsake all earthly things, and to face and welcome the sufferings of the Christian life.” 3. THE PURPOSE OF CHRISTIAN SUFFERING (17-18)The closing words of verse 17 come as a shock to many Christians. Adoption as God’s children nearly always involves suffering – “…heirs of God, and joint-heirs with Christ; if indeed we suffer with him”. However, there is also a promise attached to this statement – “… that we may be also be glorified together.” It is true that our “citizenship is in heaven” (Philippians 3:20); but, at present, we remain on earth, where we suffer. 1. The basis for Christian assurance.When we consider all the difficulties associated with suffering, it is as well to remember these three statements in this chapter:1. Christians are no longer under God’s condemnation - “There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit.” (1)2. After our adoption, we are pleased to acknowledge God as our Father, a relationship corresponding that of the Father and his Son, the Lord Jesus Christ; who, in his sufferings, prayed – “Abba, Father, all things are possible for you. Take this cup away from me; nevertheless, not what I will, but what you will.” (Mark 14:36). The other 2 occasions where God is addressed as Abba, Father can be found in Romans 8:15 and Galatians 4:6.3. The inner witness of the Spirit – “The Spirit himself bears witness with our spirit that we are the children of God“. (16)We also remember the example of the Lord Jesus – “… if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him”. (17) The writer of the Letter to the Hebrews states - “For we have a high priest who can be touched with the feeling of our infirmities, and was in all points tempted as we are”. (Hebrews 4:15) A joint-heir with Christ will suffer. Paul makes this daring statement in Colossians 1:24 – “I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of his body, which is the church.” Suffering not only involves the individual Christian, but also the Church.However grievous the suffering, there will come a time when it will cease, and it will have achieved its purpose in the Christian – “Now to him who is able to keep you from stumbling, and to present you faultless before the presence of his glory with exceeding joy …” (Jude verse 24) Suffering has a definite purpose. Among reasons for our suffering, we find solidarity with Christ the most persuasive – “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable to his death …” (Philippians 3:10) Christ spoke of this pathway several times:Luke 6:26 – “Woe to you when all men speak well of you, for so did their fathers to the false prophets.”Matthew 10:34-35 – “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to set a man against his father, etc.”John 16:33 – “These things I have spoken to you, that in me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world.”Our suffering also has a profound effect on the world in which we live – “For we are to God the fragrance of Christ among those who are being saved and among those who are perishing”. (2 Corinthians 2:15) ?The same phrase is found in Ephesians 5:2 ?- “And walk in love, as Christ also has loved us and given himself for us, an offering and a sacrifice to God for a sweet smelling aroma.”Suffering has its joys and consolations:1 Peter 5:6 – “Therefore humble yourselves under the mighty hand of God, that he may exalt you in due time, casting all your care upon him, for he cares for you.”2 Corinthians 1:3-6 – “Blessed be God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our tribulation, that we may be able to comfort those who are in trouble, with the comfort with which we ourselves are comforted by God. For as the sufferings of Christ abound in us, so our consolation also abounds through Christ. Now if we are afflicted, it is for your consolation and salvation, which is effective for enduring the same sufferings, which we also suffer. Or if we are comforted, it is for your consolation and salvation.”1 Peter 4:13 – “… but rejoice to the extent that you partake of Christ's sufferings, that when his glory is revealed, you may also be glad with exceeding joy.”The example of Christian suffering also has a profound effect on other Christians. It is true that “nothing can separate us from the love of God, which is in Christ Jesus.” (See Romans 8:35) When we are in pain, we recall these words. Pain is not a punishment from God; it is a door to glory, where nothing can separate us from his love. Now we can say to our fellow believers, “Christ comes with the pain, and says to me, ‘I know, for I have been there. I have experienced it.’ Then he takes me by his loving hand and says, ‘Now, come with me. I know the way, for I have been there. Step through with me.’ Therefore, I will go through this door on the way to glory. And I will trust him.”4. THE SUFFERINGS OF THE PRESENT TIME (19-27)What is “the earnest expectation of the creation”? And how is it connected with suffering? These verses answer the two questions exactly:19-20 – “For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it in hope”. The creation itself is bound up with the glorification of believers. MANIFESTATION = REVEALING, is the Greek word απоκαλυψι? (apokalupsis) = appears as “apocalypse” in English), inevitably associated with the Second Coming of Christ. The saints are associated with the glory of Christ and his judgement of the world. (See Jude verses 14-15)21-22 – “Because the creature itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groans and labours with birth pangs until now.” As the creation suffered when Adam fell into sin, the whole human race with him, so the creation will be glorified when the children of God are glorified. BIRTH PANGS – indicate the sufferings of creation have this positive aspect, as the pains indicate a new thing is coming - this world will be re-created as a “new heaven and a new earth in which righteousness dwells.” (2 Peter 3:13)Verses 23-25 are an eye-opener! “And not only they, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body. For we are saved in this hope, but hope that is seen is not hope; for why does one still hope for what he sees? But if we hope for that we see not, then do we with patience wait for it. For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why does one still hope for what he sees? But if we hope for what we do not see, then eagerly wait for it with perseverance.” There is hope in suffering. Suffering is the outward proof of the glory that is yet to come. We have another chain here:Adoption → Suffering → Hope and Expectation → the Redemption of the body→ the New Creation.HOPE – not something that is uncertain, but is sure, for God has given his promise.CHARLES HODGE – “Salvation is a blessing we have in hope, not in possession. If it is the one, it cannot be the other, since hope that is seen is not hope. It lies in the nature of hope that its object must be future. It is the inward possession of the things hoped for, so far as they are spiritual. A man can believe, and hope for eternal things only so far as they are inwardly present to him. Christian hope is the daughter of experience (Romans 5:4). It is the sister of faith and love.”PERSEVERANCE - [AV = PATIENCE] ROBERT HALDANE states:“Hope produces patience with respect to all the trials and labours and difficulties that must be encountered before we obtain its object. There must consequently be a virtue by which, being held firm, we wait for it; and that is patience. For between hope and enjoyment of the thing hoped for a delay intervenes, and there are many temptations within and afflictions without, by which hope might be turned into despair if it were not supported by patience. As long as hope prevails, the combat will not be given up. Patiently bearing their present burden, and waiting for heaven, implies their expectation that it is reserved for them. This verse and the preceding teach the importance of hope to believers, and of their obeying the exhortation to give all diligence to the full assurance of hope. The hope of beholding Jesus as he is, and of obtaining ‘a better resurrection,’ is calculated to enable them patiently to sustain the sufferings of the present time.”In Mark 13:7-8, Jesus mentions some of the calamities of the world – “And when you hear of wars and rumours of wars, do not be troubled; for such things must happen, but the end is not yet. For nation will rise against nation, and kingdom against kingdom. And there will be earthquakes in various places, and there will be famines and troubles. These are the beginnings of sorrows [birth pangs].” But there is the hope in the future. God is working his purposes out. If God has redeemed us, we can trust him to redeem the universe, for the two are bound up together. When we rejoice in our salvation, think of the joy that is to come with the restoration of the universe in which God has placed us. We trust in a God who is bringing these terrible sufferings to a wonderful fulfilment, with the restoration of all things in Christ. God is always in control. Indeed, God made these things for Christ – “All things were created through him and for him.” (Colossians 1:16) We have a Saviour who reigns, who rules, and who is coming again to receive us to himself. Here is the hope of glory for the fearful and suffering children of God.Verses 26-27 introduce us to the support of the Holy Spirit. His threefold ministry is described here:● He helps us in our weaknesses, especially in prayer● He searches our hearts when we cannot find the words in prayer● He makes intercession for us In our vital ministry of prayer, he is our main support amid the bewildering problems of life for which we may not have the words.SERMON 31ROMANS 8:28- 30GOD’S CHILDREN (2)Reading: Job 41:33 – 42:6INTRODUCTIONSo far, we have looked closely at the sufferings of the children of God. When Christians lack assurance of faith, the evidence of their status is right in front of their eyes. They have only to look at their sufferings to know that they are the children of God. There are two things to keep in mind in verses 28-30:● That God is working out his great purpose in our suffering (28)● That we should know our privileged status before God in the world (29-30)“And we know that all things work together for good to those who love God, to those who are the called according to his purpose. For whom he foreknow, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he predestined, these he also called; and whom he called, these he also justified: and whom he justified, these he also glorified.”1. A GREAT ENCOURAGEMENT (28)This is probably the most often-quoted verse in the Bible – “And we know that all things work together for good to those who love God, to those who are the called according to his purpose.”ALL THINGS – no circumstance, great or small, can be “outside the will of God”. It is mistaken to think that when we do the wrong thing, or fail to do the right thing, we are somehow acting outside the will of God. This is a misunderstanding of the all-embracing sovereignty of God. Nothing happens to us, whether for good or ill, that does not have its place in the outworking of God’s purpose. “… all things work together for good”.MATTHEW HENRY comments helpfully and practically about the purpose of God in all the circumstances that come to the believer:“But all the providences of God are ours — merciful providences, afflicting providences, personal, public. They are all for good, at least, for our spiritual and eternal good. What is good about them is that they do us good. Either directly or indirectly, every circumstance is providential, tending to forward the spiritual good of those who love God, breaking them off from sin, bringing them nearer to God, weaning them off the world, and fitting them for heaven. They act like medicine does in the body, in different ways according to the prescription and intention of the doctor; but all for the patient’s good. Our circumstances work together like the ingredients of a medicine to bring about a cure. ‘In the day of prosperity be joyful, but in the day of adversity consider: surely God has appointed the one as well as the other, so that man can find nothing that will happen after him.’ (Ecclesiastes 7:14) Work together [denotes] the harmony of Providence and its overall purpose - ‘He [God] works all things together for good’ (as some translate it). It is not from any specific quality in the circumstances themselves, but from the power and grace of God working in, with, and by these providences. This we know — know as a certainty from the Word of God, from our own experience, and from the experience of all the saints.”ACCORDING TO HIS PURPOSE – Paul takes the human condition back to the sovereignty of God. When many people see no purpose in their lives, and find the mess unbearable, they commit suicide - a natural reaction to emptiness and meaninglessness by those who know nothing of God.ALL THINGS … FOR GOOD – there is a good and beneficial purpose behind all our circumstances, however painful, grievous and violent they may be. That purpose is mysterious, for God does not always reveal it immediately.THOSE WHO LOVE GOD – the children of God may not understand their sufferings, but the one thing they do know is the love of a fatherly God – “As a father pities his children, so the Lord knows our frame; he remembers that we are dust.“ (Psalm 103:13-14)Here are two example of painful circumstance, when God brought them out for good: 1) The example of Job: he had faith in God, but it was sorely tested amid his unexplained sufferings. Eventually, he came to trust God completely. “Then Job answered the Lord and said, ‘I know that you can do everything, and that no purpose of yours can be withheld from you.’ You asked, ‘Who is this who hides counsel without knowledge?’ Therefore I have uttered what I did not understand, things too wonderful for me, which I did not know. Listen, please, and let me speak; you said, ‘I will question you, and you shall answer me.’ I have heard of you by the hearing of the ear, but now my eye sees you. Therefore I abhor myself, and repent in dust and ashes.” (Job 42:1-6)2) The example of Joseph: having been unjustly treated by his brothers many years before, when they finally met together, the godly Joseph exclaimed – “But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive.” (Genesis 50:20)Note that it is in the hand of God alone to bring good out of evil – “I form the light and create darkness, I make peace and create calamity; I the Lord, do all these things.” (Isaiah 45:7) 2. FOREKNOWN! … CONFORMED! … GLORIFIED! (29-30)“For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. Moreover whom he predestined, these he also called; whom he called, these he also justified; and whom he justified, these he also glorified.”Here is yet another chain in God’s saving purposes:Foreknown → predestined → called → justified → conformed to Christ’s image → glorified This is a summary of the vast sweep of God’s salvation as explained by Paul in his Letter to the Romans. Here, as it were, are six precious jewels set in a cluster, and worn by every Christian. Paul the gospel preacher is concerned to help those who are disheartened to praise the Lord for every encouragement that is mentioned here. What we need is to trust God in our present difficult circumstances. Why? We have a sovereign God who has a purpose for our lives. It is a wonderful purpose, and it is in God’s mind to involve us in his foreknowledge, predestination, election, justification, and glorification. The recitation of these words – and great theological words they are – were intended to bring to the believer happiness and security.1) Foreknew – “For you are my hope, O Lord God; you are my trust from my youth. By you, I have been upheld from my birth; you are he who took me out of my mother’s womb. My praise shall be continually of you.” (Psalms 71:5) This is a foreknowledge not of what will happen in the future, but what he knows he will do from all of eternity. 2) Predestined - looking to the final and future effect of salvation – “to be conformed to the image of his Son”. (29) The purpose of the choosing of Israel was based not on what God thought about Israel, but as a sign of his love:“For you are a holy people to the Lord your God; the Lord your God has chosen you to be a people for himself, a special treasure above all the peoples on the face of the earth. The Lord did not set his love on you nor choose you because you were more in number than any other people, for you were the least of all peoples; but because the Lord loves you, and because he would keep the oath which he swore to your fathers, the Lord brought you out with a mighty hand, and redeemed you from the house of bondage, from the hand of Pharaoh king of Egypt.” (Deuteronomy 7:6-8)3. Called – JOHN CALVIN writes, “The Apostle says that God by his calling openly testifies to his hidden purpose. This testimony, however, does not consist in external preaching alone, but has the power of the Spirit connected with it, for Paul is dealing with the elect whom God not only constrains by his spoken Word, but also draws inwardly.” 4. Justified - has been adequately dealt with in previous sermons. JOHN CALVIN – “Paul’s purpose [in using this word] is to show that the compensation which is offered to us is too precious to permit us to avoid affliction. What is more desirable than to be reconciled to God, so that our miseries should no longer be signs of his curse, or lead to our destruction?” 5. Conformed - Israel fell away, but God’s purpose in sending his Son to be born of Israel was fulfilled. In the case of the Church, there is no failure. The promise is for every believer:“Now this I say, brothers, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption. Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed - in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed.” (1 Corinthians 15:50-52) When Christ comes again, the Church will be his suitable consort – “For our citizenship is in heaven, from which we also wait for the Saviour, the Lord Jesus Christ, who will transform our lowly body, that it may be conformed to his glorious body, according to the working by which he is able even to subdue all things to himself.” (Philippians 3:20-21)This prayer of Christ will then be fully answered – “Father, I desire that they also whom you gave me may be with me where I am, that they may behold my glory which you have given me; for you loved me before the foundation of the world.” (John 17:24)6. Glorified – When Moses went into God’s presence on Mount Sinai, “the skin of his face shone” with the glory of God. (Exodus 34:29) The same thing will happen to the redeemed in heaven. Paul comments:“But if the ministry of death, written and engraved on stones, was glorious, so that the children of Israel could not look steadily at the face of Moses because of the glory of his countenance, which glory was passing away, how will the ministry of the Spirit not be more glorious? For if the ministry of condemnation had glory, the ministry of righteousness exceeds much more in glory. For even what was made glorious had no glory in this respect, because of the glory that excels. For if what is passing away was glorious, what remains is much more glorious. Therefore, since we have such hope, we use great boldness of speech – unlike Moses, who put a veil over his face so that the children of Israel could not look steadily at the end of what was passing away.” (2 Corinthians 3:7-13)In view of what is to come, we cannot compare our sufferings with what is going to be revealed:“For it is the God who commanded light to shine out of darkness who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels that the excellence of the power may be of God and not of us. We are hard-pressed troubled on every side, yet not crushed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always carrying about in the body the dying of the Lord Jesus, that the life of Jesus also may be manifested in our body.” (2 Corinthians 4:6-10) THE GLORY SONGWhen all my labours and trials are o’er,And I am safe on that beautiful shore,Just to be near the dear Lord I adoreWill through the ages be glory for me.Oh, that will be glory for me, Glory for me, glory for me,When by his grace, I shall look on his face, That will be glory, be glory for me.When by the gift of his infinite graceI am accorded in heaven a place,Just to be there, and to look on his face,Will through the ages be glory for me.Friends will be there I have loved long ago;Joy like a river around me will flow;Yet, just a smile from my Saviour, I know,Will through the ages be glory for me.(Charles Hutchison Gabriel, 1856-1932) SERMON 32ROMANS 8:31-39THE LOVE OF GOD Reading: Romans 16:17-20, 25-27INTRODUCTIONIn verses 31-39, we find what Dr. David Martyn Lloyd-Jones calls the final sub-section, a little section in its own right arising out of what has gone before. The Doctor remarks – “I use the term sub-section deliberately because, as we have seen repeatedly from the beginning of the chapter, it really has but one message. The Apostle states this message in a number of sub-sections, all of which are linked together … In doing so, he also winds up and puts in different form the argument contained in verses 28, 29 and 30.”That leaves us, then, with this small section of 8:31-39, which, in its turn, depends very largely on the chapters that have gone before it. These in their turn look back to one verse in chapter 1. What Paul does in this section is to return to his initial stated theme in 1:16, where, after declaring his longing to come to the Church in Rome to share the gospel with them, he declares – “I am ready to preach the gospel to you who are in Rome also. For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek.” The key word in verse 16 is the word salvation, and all that it implies. 1. SEVEN QUESTIONS AND ANSWERS 1) “What then shall we say to these things?” (31a) These are the things mentioned in previous verses referring to God’s will and purposes, and our ability, with his help, to overcome difficult and adverse circumstances.2) “If God is for us, who can be against us?” (31b) Here is a reminder that victory is assured.3) “He who did not spare his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” (32) Free salvation, free forgiveness, free adoption – all these come through Christ.4) “Who shall lay anything to the charge of God's elect?” (33) The words of 8:1 have already assured us that there is “no condemnation to those who are in Christ Jesus”. MARTIN LUTHER – “Who can accuse us whom God has predestined? Absolutely no one! For it is God who justifies us, who declares us to be righteous, and so intercedes for us. So also no one can condemn us, for Christ is our Mediator.”5) “Who is the one who condemns?” (34) Obviously, the answer must be “no one!” For the Christian, there is no charge, no trial, and no sentence. God is on our side.6) “Who will separate us from the love of Christ?” (35a) This is an important question for Christians who are in turmoil over distressing circumstances. The bedrock of assurance is that God loves us; and nothing can change that.7) “Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (35b) Not even the most extreme forms of sufferings can cut us off from the love of God.2. THE PRESERVATION OF BELIEVERS (36-37)“As it is written: ‘For your sake we are killed all day long; we are accounted as sheep for the slaughter.’ Yes, in all these things we are more than conquerors through him who loved us.”It was not easy to be a Christian in Rome, where the authorities were definitely anti-Christian. Paul takes his quotation from Psalm 44:22. Here are the preceding verses that were designed to remind God of the faithfulness of his people:“All this has come upon us; but we have not forgotten you, nor have we dealt falsely with your covenant. Our heart has not turned back, nor have our steps departed from your way; but you have severely broken us in the place of jackals, and covered us with the shadow of death. If we had forgotten the name of our God, or stretched out our hands to a foreign god, would not God search this out? For he knows the secrets of the heart. Yet for your sake are we killed all day long; we are accounted as sheep for the slaughter.” Martyrdom was not very far from Paul’s mind. His best advice to those who were in danger was his own example – “You therefore must endure hardship as a good soldier of Jesus Christ.” (2 Timothy 2:3)Holiness is therefore always active, and that it will be gained is a certainty – “Yet in all these things we are more than conquerors through him who loved us.” (37) This then brings us to the greatest theme of Paul’s teaching on salvation – THE LOVE OF GOD.3. THE LOVE OF GOD (38-39)“For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of Go, which is in Christ Jesus our Lord.”In verses 37-39, we are reminded that in our present sufferings God’s love never fails. There is a present help in every lasting relationship – but, within and beyond that, there is nothing like the love of God. “Who shall separate us from the love of Christ?” There can be no menace here, not even the threat of death, to disturb the believer who is trusting in Christ. His is a love that conquers, and makes us “more than conquerors”. 1) God’s love conquers, for it cannot be resisted.2) God’s love remains. All that we have considered in Chapter 8 provides persuasive arguments for trusting in God. There is no condition is this life or the next, on earth or in heavenly places, in the past or in the future, that can separate us from the love of God.3) God’s love is mediated through his Son, Jesus Christ. This is an abiding theme in Paul’s teaching. As an example, consider 1 Corinthians 13:8,13 – “Love never fails … and now abides faith, hope, love, these three; but the greatest of these is love.”The love of God is mentioned four times in Romans: 5:5 – “the love of God has been poured out in our hearts by the Holy Spirit”5:8 – “God demonstrates his own love towards us … Christ died for us”8:35 – “Who shall separate us from the love of Christ?”8:39 – “[nothing] shall be able to separate us from the love of God which is in Christ Jesus our Lord”CONCLUSIONWe now come to the closing words of Dr. D. MARTYN LLOYD-JONES’ magnificent and multi-volume commentary on Romans 8:17-39:“So reason out these great statement concerning God’s purpose, and all he has done to carry out that purpose. Nothing matters but his love to us. We are "kept", as Peter reminds us, "by the power of God”. Or as Paul puts it again in Philippians 1:6, "He who has begun a good work in you will perform it until the day of Jesus Christ”. And he will do so because he is God. He never starts a process and then gives it up uncompleted. What God starts, he finishes. His promise is Yea and Amen, And never was forfeited yetThe author [Augusts Montague] Toplady reminds us of this fact. Salvation - and this is the whole basis of our position - salvation is of God from beginning to end. That is why it is sure and certain. God's honour demands it. To say that a man whom God saves could subsequently be lost would means that God has been defeated by the devil. That is impossible. God's character and honour demand that a man who has been justified should finally be glorified, and his power guarantees it.”I end with two great statements from hymn writers, quoted by the Doctor at the end of his collection of sermons on Romans 8. “The first is by Isaac Watts:Saints by the power of God are kept, Till the salvation come:We walk by faith as strangers here, Till Christ shall call us home.The second is by Richard Keen:How firm a foundation, ye saints of the Lord, Is laid for your faith in his excellent word; What more can he say than to you he hath said, You who unto Jesus for refuge have fled?Fear not, I am with thee, O be not dismayed; For I am thy God, and will still give thee aid:I'll strengthen thee, help thee, and cause thee to stand, Upheld by My righteous, omnipotent hand.When through the deep waters I call thee to go, The rivers of grief shall not thee overflow; For I will be with thee thy troubles to bless, And sanctify to thee thy deepest distress.When through fiery trials thy pathway shall lie, My grace all-sufficient shall be thy supply; The flame shall not hurt thee, I only design Thy dross to consume and thy gold to refine.The soul that on Jesus has leaned for repose, I will not, I cannot, desert to its foes;That soul, though all hell should endeavour to shake, I'll never, no never, no never forsake!”The Doctor concludes his last sermon in Romans 8 with these words, together with a challenging question: “As for myself, I am persuaded. I have given in long ago. I am no longer reasoning or arguing, and saying “What?", "But”, or “If!” No, “I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. With Paul, I am persuaded. Are you?”I can’t help thinking how the Apostle Paul would have approved of these words from MATTHEW HENRY, the great preacher and Bible commentator:“The love that exists between God and true believers is through Christ. He is the Mediator of our love: it is in and through him that God can love us and that we dare love God. This is the ground of the steadfastness of his love. Therefore God rests in his love (Zephaniah 3:17) because Jesus Christ, in whom he loves us, is the same yesterday, today, and forever.” OPTIONAL QUESTIONS ON ROMANS 1. What are the two great themes of Romans? 2. Why did Paul appeal to Abraham concerning the doctrine of justification by faith? 3. What was the great question that Job asked? 4. Why was the Law of Moses not successful in the salvation of sinner? 5. Which word describes salvation without the works of the Law? 6. The Letter to the Romans is divided into two parts. Name them. 7. What, according to Romans, must a sinner do to be saved? 8. Romans 1:16-17 has been described as “the heart of the gospel”. What do these verses tell us about the gospel? 9. Give some reasons why Abraham was not suitable to be chosen by God?10. What three promises did God make to Abraham?11. When Abraham believed, what put into his spiritual account?12. State three reasons why God chose Abraham?13. Explain the meaning of the word “justification”.14. Paul said that he was “a debtor”. What did he mean?15. Why did the Gentile nations need the gospel so urgently?16. Why did the religious Jews need the gospel as much as the Gentiles?17. What is the meaning of “grace”?18. Why is it not possible for anyone to be saved by keeping God’s Law?19. Write notes (no more than 25 words) on the following, found in 3:24-26: ● “redemption” ● “in his blood” ● “faith” 20. Paul calls two Old Testament witnesses to prove that his teaching of justification by faith was not new. What were their names? (See 4:9)21. Describe briefly the spiritual conversion experience of these two witnesses.22. State five blessings that come from justification by faith. (See 5:1-5)23. State at least five things that contrast Jesus Christ with Adam. (See 5:12-21)24. Romans 6:16-23 gives us a picture of slavery. Explain briefly how this applies to a sinner who is now a freed Christian.25. What effect did the Law have on Paul before he became a Christian? (See 7:7-9)26. What great enemy was Christian Paul fighting?27. Who sets him free from this enemy?28. Explain why 8:1 is very important for every Christian.29. The Holy Spirit is at work in every Christian, doing two vital things. What are these things? (See 8:14-16, and 8:26-27)30. What is the most important thing to remember when Christians are suffering in this world? (See 8:35-39)The following eleven questions are on Romans chapters 9 – 15. You may read these chapters, and answer the following question:31. What great sorrow did Paul carry in his heart? (See 9:1-4; 10:1-3)32. What thought consoled Paul? (See 11:23-24)33. What does God demand of every Christian? (See 12:1-2)34. What does God find in some Christians, and condemn? (See 12:3)35. What builds up a church? (See 1: 11-12; 12:6)36. What makes a church very pleasant? (See 12:10)37. What should Christian not do to their enemies? (See 12:9-10)38. Which word does Paul use to describe the attitude of Christians to the State? (See 13:1-5)39. Which law of God governs the attitude of every Christian to other people? (See 13:9-10)40. How should a Christian behave towards other Christians that hold opposite opinions, or who behave differently? (See 14:13, 16, 19; 15:1-3,5-6)41. Which two groups of people did Paul love equally, and serve equally? (See 15:8-9)ANSWERS TO THE QUESTIONS ON ROMANS 1. (1) How to get right with God; (2) God’s election (choosing) 2. Abraham believed God, and righteousness was added to his account. 3. How can a man be right with God? 4. No one could keep the Law perfectly. 5. Grace. 6. (1) Doctrine; (2) Practice 7. Believe in Jesus Christ. 8. The gospel is God’s power for salvation to believers. 9. He was an idolater; a bad man; tolerated child sacrifice; did not know God.10. (1) Father of many nations; (2) Father of a son (Isaac) in his old age; (3) a Promised Land11. Righteousness12. (1) To miraculously give him a promised son by Sarai; (2) To make him the father of many nations; (3) To send him to an unknown but promised land13. Just-if-I’d never-sinned.14. A debt to Christ for saving him; a debt to others to bring the gospel to them.15. They were committing terrible sins that horrified the Jews.16. They were just as sinful in God’s eyes.17. A free gift of salvation – God’s riches at Christ’s expense.18. No one can keep God’s Law, so no one is justified in God’s sight.19. Your three answers are at your discretion.20. (1) Abraham; (2) David21. (1) Abraham was justified by faith; (2) David found forgiveness in confession and faith22. (1) Peace with God; (2) Access to God; (3) Joy; (4) Glory; (5) Love of God23. There are at least 10 things. Your 5 answers are at your discretion.24. Slaves to the power of sin and death; set free to be obedient to God; are now slaves of God.25. Paul was convicted deeply of sin.26. Indwelling sin.27. Jesus Christ.28. Condemnation of sin has now been removed from those who believe in Jesus Christ.29. (1) The Holy Spirit assures us that we are the children of God; (2) he helps us to pray30. Nothing can separate us from the love of God.31. That his own Jewish nation had rejected Christ.32. Israel will be saved, and be brought into the Church.33. Service to him.34. If they think too highly of themselves.35. The exercise of spiritual gifts.36. Brotherly love.37. Take revenge.38. Submission.39. Love your neighbour as yourself.40. To treat them with tolerance.41. Jews and Gentiles. ................
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