Salvation Archives - Page 7 of 8

Romans 25: Wretched Man (7:13-25)

Christ Church on July 5, 2009

Introduction
We have seen that the apostle Paul continues to answer the question created by the gospel of grace. Gentiles are under sin. Jews are under sin. They are both under sin. God promised to remake the world through Abraham, and God did this by sending a final Adam. This glorious message can be twisted and distorted in various ways, and so Paul has to answer objections. Won’t this introduce moral chaos? No. Won’t this render the Torah as a superfluous moral distraction? No, not at all. The Torah had a pivotal role to play in our salvation, as we will see.

The Text
“Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful . . .” (Rom. 7:13-25).

Summary of the Text
Paul’s purpose here is two-fold. He intends to vindicate the Torah (v. 12), and also to show how the Torah worked within Israel to reveal and exacerbate the reality of sin (3:20; 5:20; 7:13). Was the problem the Torah itself? God forbid (v. 13). The point was to have sin use the Torah in order to grow up to its full wicked maturity (v. 13). More on this shortly. Paul then continues to illustrate the problem of Israel in the vividness of a first- person narrative—Israel’s Torah is spiritual, but Israel is not (v. 14). Israel is a slave—to sin, and to Rome because of sin. The national ideals are good, but they don’t really get done (v. 15). The hypocritical failure reveals the goodness of the standard (v. 16). The national conscience doesn’t want to go that way, but the national “id” has other ideas (v. 17). So Paul comes to a conclusion—Israel is in the flesh, and cannot do what Israel knows is right (v. 18). The good remains undone; the evil is pursued and embraced (v. 19). Don’t blame the Torah, and don’t blame Israel’s conscience—there is something deeper going on (v. 20). That deeper thing is a law deeper than Torah, responding to it (v. 21). Israel really does delight in the Torah “in the inward man” (v. 22). But that is not all; there is another law there as well—it is the law of sin, using the law of God, in order to plunge Israel into exile and captivity (v. 23). Wretched man! Who will deliver (v. 24)? Paul thanks God for the Messiah, the new Israel (v. 25), and then sums it all up again. With the theological conscience, Israel was right to bind the Torah to itself (v. 25). And Israel was then right to be dismayed to find that this lawful binding resulted in spiritual disaster for Israel (v. 25).

Three Qualifications
The first qualification is that Paul is not describing this problem as a detached theological spectator. He is certainly talking about Israel (because he is discussing Israel throughout the entire epistle). But he himself was right in the thick of this problem; he was not one of the glorious exceptions of grace that we find described elsewhere (Heb. 11). He was a Hebrew of Hebrews (Phil. 3:5), and to personify Israel’s problems in his own unconverted voice was not at all a stretch. Because of this we find that law and grace are always relevant categories.

Second, the Reformed doctrine of sanctification including a genuine internal moral struggle is correct. While it is not found here in Romans 7 (which way overstates the problem), that doctrine is found and well-grounded in Galatians 5. Too often Reformed exegetes take this as a description of the process of sanctification because those who deny it are usually theological perfectionists, which is clearly an error.
And third, to apply this to Israel in this way does not make this an irrelevant passage for us to meditate on. As Paul would say, God forbid. We are Christians, and in various places Paul tells us that as the new Israel we are called to learn the lessons that the old Israel failed to learn. We will see this clearly when we get to chapter 11 (cf. 1 Cor. 10). And God willing, that lesson is one that we will in fact learn.

Further Development
Paul is simply digging deeper here. Romans 7 is simply the next pass at Romans 2:17-24. Romans 8 is the next pass at Romans 2:28-29, which explains why he needs to address the same, identical question at the beginning of chapter 3 and at t he beginning of chapter 9. “What is the point of being a Jew, then?”

Many Adams
Israel received the Torah, and then failed to keep it, meaning that Israel was another failed Adam. The fact that Christ was the final Adam should not blind us to the fact that Scripture shows us a series of Adams—founders who fail, founders who fall. Think of Noah, for example, or Solomon. Think of Israel, adopted at Sinai and given the very words of life. What did they do with this? They did what every Adam still in the flesh must do—they rebelled against those words of life and turned them into instruments of death. So it was not the case that Israel successfully escaped from Adam while the Gentiles did not.

Exceedingly Sinful
Why did God want sin to grow to its full maturity? Why did God give a Torah that He knew sin would take full advantage of? Why did God deliberately grow sin up to its full height? He did this so that He could deal with sin once and for all. Israel was a greenhouse, enclosed by Torah’s glass, and heated by the sun of God’s holiness, so that the most noxious weeds could grow up to their worst potential, in stark contrast to the sign outside that proclaimed it a greenhouse full of rare and exquisite orchids.

God did this so that He could deal with sin foundationally. Just as He did not send Israel into Canaan until the iniquity of the Amorites was full (Gen. 15:16), so He did not send the new Israel into our Canaan until our evil had reached its full maturity. When Jesus collided with sin, He met it in full force. When Jesus took it all onto Himself, He took the full measure of it.

Romans 20: How to Understand the Gospel (6:1-5)

Christ Church on May 17, 2009

Introduction
Thus far in Romans we have learned of our universal plight in Adam, whether or not we are Jews or Gentiles (1-3). We have also learned of the universal salvation for the human race that has been accomplished in the second Adam (4-5), the salvation that was promised for the world through father Abraham. But we now have to bring this glory down to the individual level, and this can be tricky. For example, if “all” are condemned in Adam, and “all” are justified in Christ, then no more worries, right? Just do what you feel. Wrong.

The Text
“What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection” (Rom. 6:1-5).

Summary of the Text
So Paul begins here by setting up a false conclusion to what he has presented so far. What shall our response to this glorious gospel be? Shall we continue our sinning so that God might continue His gracious forgiveness (v. 1)? And of course the answer is no. God forbid. How can people who are dead to sin still live in it (v.2)? But someone might come back at Paul—what do you mean, dead to sin? And Paul replies, “Don’t you know what baptism means?” If you were baptized into Jesus, you were baptized into His death (v. 3). Not only were you killed in baptism, you were also buried (v. 4). But the whole point of this was so that you might participate in His resurrection as well (v. 4). Note that Christ was not only raised, He was raised from the dead by the glory of the Father. In the same way (by the glory of the Father), we should walk in newness of life (v. 4). This is because if you have been planted in the likeness of His death (which is what baptism is, the likeness of His death), we also participate in the likeness of resurrection (v. 5).

Baptism In Water, Baptism in Christ
The first thing we need to work through here is whether or not Paul is referring to baptism in water. And our first instinct is to say that he could not be referring to water because, as we evangelicals all know, water baptism doesn’t do those things that are described here. Therefore we must hunt for a baptism that does do them, which would be baptism in the Spirit. This solves the problem, but perhaps it solves it a bit too easily. There is no contextual or grammatical reason to think that anything other than water baptism is meant. At the same time, there is a way of taking this as water baptism that is nothing but religious superstition. How are we to deal with this?

Faith As Catalyst
The seed of the gospel is broadcast. It falls on good soil and hard, it falls on the asphalt parking lot and on the well-tilled ground. The thing that makes it germinate is faith. When the declaration is made, we find out who it was meant for by seeing who believes it. We don’t test the declaration, sending it off to an objective lab somewhere, in order to find out whether or not it is worthy of our belief, so that we may then believe it. The gospel always brings its own credentials to those who are elect, to those who have genuine faith. So there is therefore always a perfect correspondence between those people for whom the statement is true and those who believe it to be true.

The doctrine of definite atonement is certainly true. Jesus died in order to secure the salvation of His elect, and only His elect. But Jesus also died so that we might offer salvation to every creature (Mark 16:15). These two things harmonize wonderfully, so don’t worry about it. We are preaching the gospel to a raggety-taggety world, not doing clean little syllogisms about P and Q. So don’t worry about it when your Arminian friends persist on telling people that “Jesus died for you.” If it is true, that person will believe it. If it isn’t, he won’t. (Incidentally, many Calvinistic paedobaptists make the same kind of statement at the baptismal font. We say in essence, “Jesus died for you,” without having been given a clear copy of the electing decree with little Herbert’s name on it. We walk by faith, not by sight.) But we want to be doctrinal fussers, saying that if it isn’t true and independently verified, then we shouldn’t even think about saying it. We should be reminded of Chesterton’s comment about the poet who tries to get his head into the heavens, as opposed to the rationalist, who tries to get the heavens into his head—and it is his head that splits.

Sacramental Union
The Westminster Confession rightly says that there is a sacrament union between sign and thing signified, such that it is appropriate to speak of one in terms of the other. So Saul of Tarsus was told to rise up in order to receive water baptism, washing away his sins (Acts 22:16), even though water doesn’t really do that. And Peter preached the same way, preaching a baptism for the remission of sins (Acts 2:28). Someone with genuine faith sees Christ in his baptism, and in the Lord’s Supper, in just the same way that he sees Christ on a tract made of paper and ink, or he hears Christ in a sermon preached by a poorly educated street preacher who breathes through his nose. God uses despised and weak things in order to humiliate the worldly wise. So does the grace go in when the water goes on? No, of course not, no more than a tract left in a laundromat can zap you as you walk by. This is something we understand easily in other settings. When performing a wedding, I have never said, “Please repeat . . . with this ring I thee wed,” only to have the bride stop me and say, “I didn’t know that gold rings could do that!”

Grab Them By Their Baptism
So follow the direction of Paul’s argument. The direction of this argument, rightly understood, is always into newness of life. If you have a life of sin on the one hand, and a baptism into Christ’s death on the other, which one should we follow? Which one is in charge? Paul says, “What are you doing that for? You’re baptized.” The logic is the same as a man rebuking a friend—”You can’t go honky-tonking . . . you’re married now.” And when someone sees, really sees, that this is what their baptism means, then that is what their baptism is.

The Call to Faith
We have been planted together with, united with, Jesus Christ in baptism, this likeness of His death. We therefore have a covenanted obligation to be united with Him, just as united with Him, in His life. Let God be true and every man a liar. If there is an inconsistency between baptism and the sin, then it is the sin that must die—never the baptism.

Romans 19: Humanity 2.0 (5:12-21)

Christ Church on May 10, 2009

Text

“Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come. But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous. Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.” Romans 5:12-21

Romans 17: Peace With God (5:1-8)

Christ Church on April 29, 2009

Introduction

Recall that the first three chapters of Romans address the universal problem, the problem of sin. Sin afflicts the Gentiles, as we saw in chapter 1. It afflicts the Jews, as St. Paul shows in chapter 2. Sin has both Jew and Gentile in its grip—that is the argument of chapter 3. In the fourth chapter, Paul begins his discussion of the glorious solution—a solution promised repeatedly in the first book of the Bible. That solution was the establishment of a new humanity through Abraham. And now Paul comes to the paradoxial truth—the seed of Abraham, the one through whom this new way of being human will be brought about, is a new Adam. This means that this second Adam has a father, Abraham.

The Text

“Therefore being justified by faith, we have peace with God through our Lord Jesus Christ . . .” (Rom. 5:1-8).

Summary of the Text

We have believed in the God who quickens the dead, who raised Jesus from the dead. On this basis, we have been justified (“righteoused”) by faith (v. 1). As a result, we have (as a present possession) peace with God through our Lord Jesus Christ (v. 1). In addition to this, we also have access by faith into the status of grace (v. 2). Consequently, we rejoice in hope, hope that looks forward to the glory of God (v. 2). On top of that, we glory in our tribulations now because we know that tribulations are part of a process (v. 3). Tribulation works out to patience(v. 3). Patience, the next link in the chain, leads to experience and this experience leads to hope (v. 4). This hope does not let us down, and why? Because the love of God is poured out in our hearts by the Holy Spirt who has been given to us (v. 5). In our experience, when did this grace start? We had no strength to do anything, and while we were in that condition, Christ died for the ungodly (v. 6). For us it is a big thing to die for a righteous man, and sometimes some of us attain to that level (v. 7). But God’s love is quite different—Christ died for us while we were all messed up (v. 8).

What We Have Now By Faith

This passage focuses on the present and on the future both. Because we have believed (the same way that Abraham did), what do we have now? In the first place, Paul says, we have justification (v. 1). As a result, we have peace with God (v. 1). We have the privilege of standing in grace (v. 2). We also have the joy that hope brings (v. 2). We also have tribulation coupled with a right perspective on those tribulations (v. 3), which is to glory in them.

What We Look Forward to By Faith

Now the joyful hope that we currently have looks forward to the coming glory of God (v. 2). Remember from a chapter or so ago what sin causes us to fall short of? Right, the glory of God (Rom. 3:23). And Abraham, justified by faith, did what? He gave glory to God (Rom. 4:20). What was at the center of the Gentiles’ idolatry? It was that they exchanged the glory of God for the image of mere creatures (Rom. 1:23).

In between now and the glory to come, what can we look forward to? The answer is three-fold—patience, experience, and more mature hope (v. 4).

Glory Now and Glory Then

The word glory is fascinating, and helps us to understand its relationship to tribulation. Though they are different words in the Greek, notice that we glory in tribulation now as we look forward to the coming glory. What do tribulation and glory have in common? Well, they are both heavy, and Paul is very clearly using the image of training for something. This is not just training—it is weight training. We boast in the privilege of carrying the weight of tribulation now because we know that we are being prepared to carry the weight of glory later. Tribulation is a set of training weights.

A Christian approach to tribulation therefore strains toward a goal. It is not the response of one who just hunkers down to “take it.” Our trials are teleological—which means they all have a point. And this means we must interact with our tribulations with both faith and intelligence. Faith is first, and intelligence follows the argument through patience, experience, and hope.

No Real Point Without Personal Trust

But if tribulation is a set of training weights, who is the trainer? Well, of course, the answer in our text is the Holy Spirit. But as many who have had this experience can tell you, there will often come a temptation to think that your personal trainer is a maniac and a sadist. That’s what training does.

And that is why Paul turns to a discussion of the nature of the Holy Spirit’s work in our hearts. What has He shed abroad in our hearts? The answer is love, not aimless, mindless torture. Notice that God has not sent a sense of love from a distance. He has not sent love, He has brought it. The Holy Spirit is given to us, and the love He sheds abroad in our hearts came with Him.

God gives us things because He gives Himself, and brings the stuff with Him. He does not give as a substitute for giving Himself, but rather as part and parcel of giving Himself. The Holy Spirit is given unto us (v. 5). Christ was given to die for the ungodly (v. 6), that is, for us (v. 8).

A Strong Hope

When we are tempted to falter in the course of tribulations, what should we tell ourselves? We should tell ourselves the very same thing that the Spirit in this text tells us, and which the Spirit in our hearts tells us. Here is the argument, and it is very simple.

What were you like when God undertook you as His project? What condition were you in? And while you were in that condition, what did God do for you? The answer is that we were “without strength” (v. 6), and “ungodly” (v. 6). We were sinners (v. 8). Now, while we were in that condition, Christ died for us, and this was intended as a commendation of God’s love for us (v. 8). The argument looks ahead a few verses (vv. 9-10). If God did all this for His enemies, what will He do for those of us who are now His friends? Remember, we have peace with God (v. 1). We are justfied (v. 1). After what God did for His enemies, what do you think He might do for His friends?

Romans 15: Father of Us All (4:9-16)

Christ Church on March 29, 2009

Introduction

We rightly refer to father Abraham. He is the central model for us from the pages of the Old Testament, living out the implications of radical faith, faith at the root. As we walk in imitation of him, we are his children indeed. As we walk in imitation of him, we have the family resemblance that Jesus looked for in the Pharisees and did not find (John 8:39).

The Text

“Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness . . .” (Rom. 4:9-16)

Summary of the Text

Remember where we are. The universal enemy of our souls is sin, and it afflicts Gentiles and Jews alike. The entire human race is shut up under sin, but God is not intervening at the last moment in a panic, trying to troubleshoot a problem that is beyond Him. He has been declaring His universal plan of salvation for the entire world through Abraham, and He has been doing so from the very first book of the Bible. God’s plan through Abraham is for everyone, and always has been. So is this Abrahamic blessing for Jews only (v. 9)? We can answer the question by remembering that faith was reckoned to Abraham for righteousness, and when did this happen (v. 10). Abraham was right with God through faith before he was circumcised (v. 10). He received circumcision after he received righteousness in order that uncircumcised Gentiles might consider him their father as well (v. 11). His circumcision was a seal after the fact. At the same time, he did get circumcised, so that he might be the father of a certain group of Jews—those who walk in the kind of faith that Abraham had while still uncircumcised (v. 12). For the promise that Abraham would inherit the world was a promise to be received through the righteousness of faith (v. 13), and was not to be received through the Torah. For if the Torah could do it for us, then both faith and promise are made void (v. 14). So the Torah can’t do it—but it can bring wrath. For if there is no law, there is no transgression of the law (v. 15). And so this is why the salvation of the world is by faith, so that it might be gracious (v. 16). This ensures that the promise extends to all Abraham’s seed—both those circumcised in infancy and those who share his faith only. This is what makes him the father of us all (v. 16).

An Abrahamic Timeline

The apostle Paul bases his argument here on the chronology of events, and so we need to be careful as we reconstruct that chronology ourselves. We have already noted that Abraham came out of the idolatrous city of Ur (Josh. 24:2), and that he had trusted in the one who justifies the ungodly, Abraham himself included (Rom. 4:5). This means that Abraham began as an idolatrous sinner. The first biblical mention of Abraham’s personal faith is when he left Ur of the Chaldees (Heb. 11:8). When he left his country, the Bible says that he obeyed God, and God told him to go in conjunction with the promise (Gen. 12:1-3). Abraham went, believing in that promise (Heb. 8-10). He was 75 when this happened. Then when God promised Abraham descendants like the stars, Abraham believed God and it was credited to him as righteousness (Gen. 15:5-6) . He was around 86 at this time. Twenty-four years after his departure from Ur, God established the covenant of circumcision with Abraham(Gen. 17:1-14). This means that Isaac was begotten when Abraham was circumcised, and Ishmael was not. Abraham spent 75 years as a sinner, 24 years as an uncircumcised believer in God, and 76 years as a circumcised believer (Gen. 25:7). This helps to put Paul’s timeline argument into perspective.

Abraham, The Believing Gentile

Paul is arguing that Abraham was a believer in the true God, and he was a true believer in the true God, for twenty four years. He was righteous, and he was not a Jew. He was righteous, and not a Jew for a long time. Gentiles (who had been promised to Abraham starting in Gen. 12) are therefore invited to look to him as their father in the faith. He had faith, and that’s all, and they had faith, and that’s all.

Is Circumcision Nothing Then?

As Paul might say, “May it never be!” Circumcision has value in many ways. But the central value is only for those who share the faith of Abraham. Note carefully how Paul limits this. The uncircumcised Abraham is father of the Gentiles, but only those Gentiles who believe. In the same way, he is the father of the Jews, but only those Jews who believe. He is very clear on this. He is the “father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised” (v. 12, emphasis mine). In other words, a circumcised Jew who has faith may rise to the level of that famous Gentile Abraham. But if not, he does not.

Presbyterians and Baptists

Circumcision and baptism are not precise counterparts, but they are close (Col. 2:11). This being the case, let us reason by analogy. The thing that matters is true faith, faith that lives, walks, breathes, and loves. Did you take the sign of baptism after you believed? Then you are a credo-baptist the same way that Abraham was a credo-circumcisionist. Were you baptized in infancy? Then you are a paedobaptist the way that Isaac was a paedo-circumcisionist—provided you believe. If that is there, be fully convinced in your own mind, and don’t sweat it.

Heir of the World

All of the promises given to Abraham were pointing toward the same thing—a saved world. Scripture expresses this in many different ways, but all these expressions are directed at God’s love for all the nations of men. Abraham was looking for a city with foundations built by God (Heb. 11:10). Abraham looked forward to Christ’s day, he saw it and was glad (John 8:56). All the families of the earth would be blessed through him (Gen. 12:3). His descendants in the faith would be like the stars for number (Gen. 15:5). God would multiply Abraham exceedingly (Gen. 17: 2), and many nations would come from him (Gen. 17: 6). Paul interprets all this definitively when he says that the promise (expressed in these places) that he would inherit the world was set before him (and before us) as something to be obtained through the righteousness of faith. It was not for him, or for us, to be obtained through Torah. What is it that overcomes the world (1 John 5:4)? Is it not our faith?

Let us close with an observation on one other curiosity. In all the debates and wrangles over justification by faith, it is curious that many in our day are obsessed with believing in the way that Abraham believed, but they want to dispense (almost entirely) with what he believed. But we are told what to believe—that Jesus rose from the dead (Rom. 4:24)—but the entire context of this shows that in His resurrection we are to see the resurrection and salvation of the entire world.