Romans

Romans 41: And The Rest Were Blinded (11:7-11)

Douglas Wilson on November 29, 2009

Introduction
So we have learned that there are two Israels, formed as a result of two different ways of “hearing” the Word of God. One hears the Word in a way that quickens true faith, and the other hears (after a fashion) in a way that hardens the heart in a persistent but wrong-headed pursuit of God—because it is a pursuit of God on our terms, instead of on His.

Text
“What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. And David saith, Let their table be made a snare, and a trap, and a stumbling block, and a recompense unto them: Let their eyes be darkened, that they may not see, and bow down their back always. I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy” (Rom. 11: 7-11).

Summary of the Text
What then is the result? Israel has not obtained it (v. 7), but the election has obtained it (v. 7). This means that the election here were those Israelites who heard to the salvation of their souls. Those who did not hear were Israel in the other sense, Israel according to the flesh. And so the election (which included Paul) obtained, while the rest were blinded (v. 7). This fulfilled the Word from two places—Deuteronomy 29:4 and Isaiah 29:10, quoted in verse 8. David also points to the same reality in Psalm 69:22-23), quoted here in vv. 9-10. This being the case, Paul asks if they have stumbled past the point of no return (v. 11). Is the apostasy final? His answer to this is his standard may it never be, rendered here as God forbid. This answer sets up the discussion to follow, where we learn how Israel according to the flesh will eventually be brought back, to be grafted back in. In the meantime, they have stumbled for a time, and that stumbling resulted in salvation coming to the Gentiles, which in its turn will provoke the Jews to jealousy, and cause them to return again to the true Israel (v. 11).

In Every Age
Israel was “going about” to establish her own righteousness, and they were ignorant of the righteousness of God. This means that they were seeking something—righteousness—which they were not really seeking. To use the words the Lord used, they already had their reward. They got what they were seeking, but they didn’t get what they were seeking. This is because they heard without really hearing. This is because they were sons of Sarah who were really sons of Hagar, sons of Abraham who were really sons of the devil. They were Jews who were not Jews. This is the dividing line that separates the believer from the unbeliever in every age.

Chosen By Grace
So the election obtained it, and as Paul has just emphasized, they obtained it by grace. They were the remnant chosen by grace. This means that God was the one doing the choosing, and that they were not the ones doing the choosing. When men choose God, it is not really God they choose. When men choose righteousness, it is not really righteousness they choose. When men do the pursuing, they soon veer off in another direction entirely. Paul was chosen by God, and not another of his classmates in Gamaliel’s school, entirely and solely because God determined to do it this way, and He made this determination according to “His good counsel and will” (Eph. 1:11).

The Rest Were Blinded
Those who were not chosen were left to their own devices. Those who were not sought out by God were left to their own pseudo-seeking of God. The Bible calls this a blinding. When God lets men go, God is giving them something—He is allowing them to eat their own cooking. Remember that in chapter one, the wrath of God is described as God “giving them up.” Here God is striking them with a judicial blindness, a spirit of stupor. And in that stupor, what do they see? They see exactly what they insist upon seeing. God gives them over to their own vision of things. They see what they want.

In Deuteronomy 29:4, the Israelites had not been given a mind to understand, or eyes to see, or ears to hear, despite the fact that great miracles had been done for them (v. 3). Isaiah 29 is a chapter that is filled with this truth—God gave a stupor to their prophets and seers. And in Psalm 69, we see that the whole thing relates to Jesus. In Psalm 69:4, those who hate Christ hate Him without reason (v. 4; Jn. 15:25). In v. 8, rejection by His brothers was prophesied (John 7:5). In verse 9, we see the zeal of the Lord for the Temple (Jn. 2:17) and Paul applies the latter half of this verse to Christ as well (Rom. 15:3). A prediction is made of the gall Christ was offered on the cross in v. 21 (Matt. 27:34). The context swirls around the treatment that the Jews gave to their Messiah, and in that context, David says “let the table set before them become a snare” (vv. 22-23). And verse 25 is applied by Peter to the fall of Judas (Acts 1:20).

So we should see that the counsel of God’s will in this had been settled 700 years prior (Isaiah), 1000 years prior (Psalms), and 1400 years prior (Deuteronomy). God’s gifts and His refusal to give those gifts stand outside the give and take of history. History cascades from His decrees, and not the other way around.

Reformation from God
So how much of Israel was really Israel was in the palm of God’s hand—so that grace might be really grace. And in every age of the Church, it has been the same. How much of the Church is really the Church is in the hand of God. And so we must turn to Him.

Romans 40: Seven Thousand By Grace (11:1-6)

Douglas Wilson on November 15, 2009

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Introduction

In times of spiritual declension—which we are certainly in—it is very easy to fall into the trap that Elijah fell into. Flatterers and false teachers always tell us that things are far better than we think, but when we work our way past their lies, we often have to be reassured by God Himself that things are not nearly as bad as we think. This is not blind optimism; this is faith.

The Text

“I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work” (Rom. 11:1-6).

Summary of the Text

If there are two ways of hearing, what conclusion may we draw? If there are two ways of being Israel, what conclusion may we not draw? We may not conclude that God has cast away His people (v. 1). Saul speaks as a member of the remnant—he is a son of Abraham, an Israelite, of the tribe of Benjamin. Those whom God foreknew have not been cast off (v. 2); this means that the promises were fulfilled in and through the remnant. Elijah prayed against Israel (v. 2), but he was praying against one Israel when God had preserved another. Elijah’s complaint was that they had killed God’s prophets, they had thrown down His altars, and they were trying to kill Elijah, the one man still remaining (v. 3). How did God answer His prophet? Paul then quotes 1 Kings 19:18. God said that He had reserved to Himself seven thousand men that had not bent the knee to Baal (v. 4). Paul says that the first century had a remnant according to the election of grace in the same way (v. 5). And if by grace, then the seven thousand were not preserved by their works (v. 6). He plainly says that works and grace cannot abide together; one drives out the other (v. 6).

God Reserved the Faithful to Himself

There is a profound question created by two Israels, two ways of hearing God. What are we to say when judgment falls on one way of being Israel, because of that Israel’s apostasy? Has God cast away His people? God forbid. God’s word will never return to Him void (Is. ). Note that God is the subject of the sentences. God has not cast off. God has reserved to Himself seven thousand faithful men. Paul anchors the point beyond all dispute. The remnant of Israel that remained was a “remnant according to the election of grace.” There were seven thousand according to the sovereign and free determination of God. Reformations that are not grounded on the free and unalterable gift of God are not reformations at all. That is the foundational point that Paul is making here.

Grace and Works

And note that Paul argues that the difference between grace and works is not one that admits of compromise. You cannot split the difference between these two. Introduce any element of works into the equation, and it drives out grace. And true grace, faithfully preached, will drive all works of the law before it. And it is important to remember that we are not talking about grace on paper, but rather grace in action.

A Typical Encouragement

Elijah and Elisha were the leaders in a renewal movement, located in the midst of a wicked and apostate Israel. They did not constitute what we might call a “free church” movement, but neither were they lap dogs for the kings and corrupt priesthood. The schools of the prophets were simultaneously part of and separate from the wicked nation they prophesied to.

Applications For Us

We live in comparable times. We do not live in a time that would be typified by the conquests of Joshua, or the rise of David, or the established glories of Solomon. We live in a time when idolatry and syncretism are largely accepted, even within the evangelical church. We live in a time when other gods are exalted in the public square in the name of diversity. We live in a time when wicked men appear to be able to do as they please, egged on by the Jezebels behind them. We live in a time when children (by the million) are being caused to pass through the fire. And we live in a time when, if we held a conference to protest these monstrosities, we could get at least seven thousand to come. Not very much, but our God can work by many or by few (1 Sam. 14:6). Here then are three basic principles for us to apply to our day:

First, if any “saving America” is to be done, then the true God will do it through Jesus. He will not share His glory with another, and we are not permitted to offer to share it for the sake of building coalitions. God reserves the seven thousand, and we must reserve the right of God to be God.

Second, worship is the key. Worship is the litmus test. How does God identify the good guys? He speaks to Elijah about what they did and did not do in worship. He didn’t say whether they were registered to vote, and He didn’t say whether they paid any of Ahab’s taxes. The watershed issue is always worship, and the downstream issues, while important, are not the place to begin. They are not where we place our trust—even though we must get there as well. The thing God mentions to Elijah is where the seven thousand have not bowed, and what they have not kissed.

And third, the relationship between faithful communities and apostate larger communities is a complicated one. There is a delicate balance here that only the Spirit of God can enable us to achieve. The faithful communities are distinct but not detached. In our day, we have to struggle with the misunderstandings of Christians who fail to get this principle right. They are either “distinct and detached,” which is an escapist religion, or they are “not distinct and not detached,” which is muddle and compromise.

Romans 39: And Hearing By The Word Of God (10:14-21)

Douglas Wilson on November 8, 2009

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Introduction

In this portion of Romans, we start to see the intersection of two realities—decretal realities and covenantal realities. This will come to full flower in the next chapter, but we see it begin here. God is utterly sovereign, and rightly understood, this means that when He chooses to use created instruments to accomplish His purposes, we do not have the right to give Him any backchat about it.

The Text

“How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? . . .” (Rom 10:14-21).

Summary of the Text

In chapter 8, we considered the golden chain of redemption at the divine level—predestined, called, justified, and gloried. Here we have another glorious, redemptive chain—sending, preaching, hearing, believing, and calling (vv. 14-15). The beautiful feet of the gospel messenger is an image taken from Is. 52:7. But the beautiful message is not always beautifully received—just a few verses later, Isaiah laments the lack of faith (v. 16; Is. 53:1). Nevertheless, faith still comes by hearing, and hearing by the (sent and preached) word of God (v. 17). But there are two kinds of hearing—the one that leads to believing and calling on the Lord, and the other that leads to hardening. Did not the unbelieving Israelites hear? Yes, after a fashion (v. 18; Ps. 19:4). Paul asks the question again—surely Israel did hear in some way (v. 19). Yes, of course, (v. 19; Dt. 32:21). In contrast, Isaiah boldly prophesies that God would be found by Gentiles who weren’t looking for Him (v. 20; Is. 65:1). And at the same time, God was rejected by Israel (v. 21; Is. 65:2), that same Israel that pretended to be pursuing Him.

A Line of Quotations

In this brief passage, Paul quotes six passages from the Old Testament—four from Isaiah, one from Psalms, and one from Deuteronomy. The first shows a division in Israel (Is. 52:7). In the chapter immediately before the glorious statement of Christ’s substitutionary death, we see Israel divided between those who blaspheme (Is. 52:5) and those who burst into songs of joy (Is. 52:9). On the threshold of the greatest statement of the gospel in the Old Testament, Isaiah laments the fact that no one believes him (Is. 53:1). This is quoted more fully in John 12:38, and is based on God striking Israel with a judicial blindness (John 12:39-41; Is. 6:10). Isaiah sees the glory of God in Christ and is told to tell Israel that they do not and cannot see (Jn. 12:39, 41). So did the Jews not see at all? No, they saw, but did so the way all men see the general revelation of God—suppressing the truth about what they see even as they see (Rom. 1: 20). The glory of God is revealed through the whole creation (Ps. 19:4), and this is explicitly compared to the Torah in that psalm (Ps. 19:7ff). He then appeals to the Song of Moses, in which Moses makes the Israelites include a song in their liturgy that prophesies that they will be provoked to envy by Gentiles (Dt. 32:21). In order to be provoked by Gentiles finding God, the Israelites would have to see those Gentiles finding God. Moses also made them sing an invitation to the Gentiles (Dt. 32:43), an invitation cited by Paul a little bit later (Rom. 15:10). So did they see? Of course they did, but only enough to condemn them. Isaiah prophesies that the Gentiles will come (Is. 65:1), and that the Jews would refuse, despite God’s grace to them (Is. 65:2).

Envy and The Gospel

There is no way successfully to avoid seeing Christ, but there are two ways to see Him. Envy has more twists and turns than simple faith does, and this is often because envy has a sharper eye, and sees more, even though it does not want to. The attitude we should have in looking to God and His Word for our direction (Ps. 123:2) is the kind of sharp eye for detail that drives the envious. The envious who hate Christ are often far more aware than we are of the import of Christ. But note: the energy that sinful envy provides is something that God is most willing to use (v. 19). God is made jealous by idolatry among His covenant people (Dt. 32:21) and so He pours out His blessing where no one expected it. Everything is thrown into turmoil, all the religious fussers fuss, and the kingdom of God advances in glory.

So Hear the Lord Christ

The point in verse 14 is often missed because of a translation issue. When it says “and how shall they believe in him of whom they have not heard,” it creates the impression that faith is created when people hear preachers talking about Jesus. But while this is true, much more is involved in this. A better translation here would be “and how shall they believe in him whom they have not heard,” with no of. Men, women and children do not come to faith because they hear about Christ, but rather because they hear and see Christ Himself. How does this happen? It happens in full accordance with the folly of God—preaching (1 Cor. 1:18-21). God’s plan for the transformation of the world is this: sending, preaching, hearing, believing, calling. When we ordain evangelists, missionaries, and church planters, what are we doing? We are sending Christ. Those sent preach Christ. The people hear Christ, and believe in Christ. What do they then do? They call upon Christ, and they are saved.

So this is not a mantra, or a magical incantation. It is the gospel. Jesus Christ was born of a woman, born under the law. He lived a perfect and sinless life, and was broken on the cross for our sins. He was laid in a tomb, in full accordance with the Scriptures, and He rose from the dead on the third day. He then ascended in glory to the right hand of God the Father, and what can all the assembled unbelievers, and their parliaments, armies and laws, do about it? Absolutely nothing, that’s what. As the prophet Isaiah also says, speaking of the glory of the gospel’s work in this world (Is. 64:4; I Cor. 2:9) “For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him” (Is. 64:4).

Romans 38: The Gospel Stone (10:5-13)

Douglas Wilson on November 1, 2009

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Introduction

If Christ is the stone, then the message of Christ is the message stone. People confess with their mouth and are saved, and people stumble over the words of grace and are lost forever. Preaching the stone is therefore a preaching of a gospel stone, and not a gospel cushion or pillow. The stone, when it is good news, is a stone. The stone, when it offends, is a stone.

The Text

“For Moses describeth the righteousness which is of the law . . .” (Rom. 10:5-13).

Summary of the Text

Remember that we have two different responses to the one stone. For the one with faith, it is a cornerstone. For the unbeliever, it is a stone of stumbling and offense. The gospel stone works the same way. Moses describes one kind of man, the man who wants to go about to establish his own righteousness. He says, the man who does these things shall live by them (v. 5). This is a quotation from Lev. 18:5. Interestingly, this is part of the preamble to a list of sexual prohibitions. But Moses also is the voice of the other kind of righteousness, the righteousness that is “of faith.” It says (v. 6), quoting Deuteronomy 30:12, that men should not pretend that Christ is way up in Heaven, needing to be fetched. Don’t pretend there was no Incarnation. And it also says that men should not pretend that Christ is beneath the sea (v. 7; Dt. 30:13), as though there was no resurrection. No, Moses told the Israelites that the word was near them, in their hearts, and in their mouths (v. 8; Dt. 30:14). So what was in their mouths and hearts? The Torah—that is, Paul says the word of faith that he is preaching (v. 8). Christ is the end of the law, remember (v. 4)? The summary is this: if you confess with your mouth that Jesus is Lord (v. 9), and believe in your heart that God raised Him from the dead (v. 9), you will be saved. For men believe unto righteousness, and they confess unto salvation (v. 10). This is true because everyone who believes on the Stone (Is. 28:16) will never be put to shame. This is the cornerstone; who may build upon it? There is no difference between Jew or Gentile here (v. 12). The Lord is rich to all who call upon Him. How do we know? Joel promises that whosoever shall call upon the name of the Lord shall be saved (v. 13; Joel 2:32). Who have we just confessed as Lord? Jesus. Who is Joel talking about? Yahweh. Jesus is Yahweh, Jesus is Jehovah.

Righteousness of the Law

In Leviticus 18, Moses tells the people first that they are not to do what is customary in Egypt, where they came from (18:3), or in Canaan, where they are going (v. 4). They must obey the law of God (18:4), and the man who obeys them will live by them (v. 5). What follows is a prohibition of multiple forms of incest (vv. 6-18), sex during a woman’s period (v. 19), adultery (v. 20), child sacrifice (v. 21), homosexuality (v. 22), or bestiality (v. 23).

Now if we have learned the gospel rightly, the man who sees Christ in this part of the Torah is living by faith. The man who sees rules is not. Flipped around, the man with faith sees Christ. The man in unbelief sees rules. The man of faith sees a sexual stone to build on. The man of unbelief is crushed by the sexual stone, crushed by his lust. How so?

How Easy, How Hard

At first glance, this list of rules looks pretty easy. A fairly low bar, right? Avoid sex with your sister, your aunt, and with barnyard animals. Going to Heaven is a cakewalk, right? Not so fast.

First, note that these things were customary in Egypt and in Canaan. The underlying command here is not to “not have sex with,” but “not to imitate.” Judging from how easily modern Christian imitate the unbelieving culture around us, we ought not to pat ourselves on the back too readily. Second, if you are not looking to Christ, then you have no choice but to reflect the image of that which is not Christ. And not Christ eventually looks like this list of perversions, whether or not it is studying the Torah, a scriptural devotional, or looking at hard-R raunch. Third, this is because the law (pursued as not Christ) is law that provokes and stirs up sin (Rom. 3:20; 5:20), and the sexual element is never far away (Rom. 7: 7). One of the things we are not to covet is our neighbor’s wife, also mentioned here in this list (Lev. 18:20). This means that traditional values without Christ are nothing less than a perversion generator. And open immorality is no better. There is no salvation anywhere apart from Jesus.

Speaking of Jesus…

Jesus Christ is everywhere. He is in Heaven, and He came down from Heaven. He is beneath the sea, and He rose up from Sheol, just as Jonah did. He is pervasive throughout the Torah, for those who have the eyes of faith to see. He is in the gospel declared and preached, for those who respond in faith. For those without faith, He is God AWOL and all that is left are the dry bones and dusty rags of moralism.

Jesus Is Truly Lord

The confession of verse 9 is glorious—if you confess with your mouth that Jesus is Lord (of your mouth), and believe in your heart that God raised Jesus from the dead, out of the graveyard of your heart, then you shall be saved. If the Spirit has been teaching us, we should see that fulfilling what this verse is talking about is not like touching second base as you run by. Christ is found in every word of v. 9—do you believe? Christ is found in every sexual prohibition of Leviticus 18—do you believe? And Jesus is Lord is just another phrase that Jesus can be missing from, if it is found in the mouth of a man with no faith.

Who will touch the eyes of the blind men? Who will speak to the ears of deaf? Who will tell the lame to leap for joy? How will this be done? How will it happen? When Paul tells us that Moses is speaking about the word of faith that he, Paul, is preaching, he is not wrenching words out of context. “And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live” (Dt. 30:6). In short, you must be born again.

With this regenerate heart, which alone is capable of believing, what do you see brought down from Heaven? What do you see brought up from the depths of Jonah’s sea? You see the good of the land. “See, I have set before thee this day life and good, and death and evil; In that I command thee this day to love the LORD thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the LORD thy God shall bless thee in the land whither thou goest to possess it” (Dt. 30:15-16). This is the gospel stone. Built upon it, and live.

Romans 37: The End Of The Law (10:1-4)

Douglas Wilson on October 18, 2009

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Introduction

We have already seen that Christ is the foundation stone and the stumbling stone, depending. For the one who believes, He is the foundation of all. For the one who does not believe in Him, He is the rock of offense.

The Text

“Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth” (Rom. 10:1-4).

Summary of the Text

Paul has already said that he could wish himself lost if that would benefit his kinsmen (Rom. 9:3). Here he repeats his heart’s desire and prayer—that they would be saved (v. 1). He can testify on their behalf that they are zealous, and that it is a zeal for God. But it is not in accordance with knowledge—it is a false-hearted zeal (v. 2). Their problem is that they were ignorant of God’s righteousness (v. 3), and they were “going about” to establish their own righteousness (v. 3). As a result they had not submitted to God’s righteousness (v. 3). Paul’s conclusion is that Christ was the end (telos) of the law “for righteousness to” every one who believes (v. 4).

The Whole Point of the Law

When Paul says that Christ is the “end of the law,” he does not mean that Christ is the abolition or limit of the law, as in the phrase the “end of the dock.” He means that Christ was the whole point of the law, as in “what is the chief end of man? The word end here does not mean limit or boundary, but rather it means purpose or point. The law of God was therefore teleological (from telos), and the telos, the one it was driving toward was Jesus Christ. He is the point of the whole Bible. But He is the point of the law as more than just a person or placeholder. He is the end of the law in His righteous obedience. More on this shortly.

Ignorant of God’s Righteousness

Remember the conclusion of chapter nine. There is a trap for sanctimonious saints. There is a pit for the pious there. There is something in the (religious) human heart that wants to be righteous on its own. In our own tradition, in our own teaching and preaching, we must be careful not to leave any room for this tendency whatever.

A recent interpretation of Paul says that the “righteousness of God” refers only to God’s own faithfulness in keeping His own promises. It does not refer, the argument goes, to any righteousness of God that can be imputed to others. This view of God’s righteousness is deficient when held up next to this passage, for four reasons.

First, if the righteousness of God refers to His own righteousness, then the Jews were not ignorant of it. Second, they were “going about” to establish their own righteousness. Instead of what? Instead of the antecedent, the righteousness of God. They wanted their own righteousness instead of the righteousness of another. Third, the righteousness of God was not something they were willing to submit themselves to. This submission, we have just learned, is by faith—and if it is the righteousness of another, it has to be a submission by faith, by definition. And fourth, consider closely the language of v. 4. Christ is the end of the law for righteousness to every one that believeth. This fourth point requires some more from us.

Grace Everywhere You Look

If Christ is the whole point of the Torah, and if Christ is a stone of stumbling and rock of offense, then it follows that the whole point of the Torah is a stone of stumbling and rock of offense. In Scripture there is grace everywhere you look, and if you don’t want to see it, then you have to do some strange things to the Scriptures.

The language of v. 4 is consistent with the doctrine of imputed righteousness, and is consistent with nothing else. Everyone who believes receives something. What is that? They receive righteousness. We know that it cannot be their own righteousness because, if it were, they would not “receive” it, but would already have it, and we also would not have just been told that those who wanted their own righteousness were stumbling over the rock of offense.

I looked at multiple translations, and they all render it for righteousness to. Paraphrase this, amplify it. “Christ is the whole point of the Torah, His life and work being the complete fulfillment of it, in order that His righteousness might come to every one who believes in Him, instead of continuing to trust in his own righteousness.”

Ignorant Saintlets

What is the kind of thing that would make someone stumble so egregiously over news this good? God in His covenant righteousness sends a righteous Messiah, in order that the people of God might be gathered up and included in His righteousness, and reckoned as complete and perfect in Him. What would make someone kick against this?

The answer is found in our text. Religiosity is the thing that hides the righteousness of God from us. But it does not hide the righteousness of God considered as a goal toward which we might strive—no, it magnifies the righteousness of God that way. And the higher the bar, the better. At least that is what ignorant saintlets think.

God offers us a salvation that is by His grace from first to last. But because the God who offers us grace is also fully and completely righteous, there must be a completion of His holy requirements. This means that we, if we are to be saved at all, must be content with the righteousness of another, imputed to us. And in order to be content with this, we need to be willing to have all our good deeds despised by God. We must be willing for God to put them away with loathing, holding them between His thumb and forefinger. We must be willing for God to laugh at all our pious striving. Beads of sweat have broken out on the forehead as we wrestle with lust, with covetousness, with pride, with anxiety, with sin . . . with everything but our culpable ignorance of what God is like. Poor, ignorant sap. Christ is here. Believe in Him.