CMF eZine The online magazine of the Christian Military Fellowship. 1 February Romans 7:13 - Sin, Death, Law By Bob Flynn Romans 0 Comment Thus it appears that man cannot have a true notion of sin but by means of the law of God….The law, therefore, is the grand instrument in the hands of a faithful minister, to alarm and awaken sinners; and he may safely show that every sinner is under the law, and consequently under the curse, who has not fled for refuge to the hope held out by the Gospel: for, in this sense also, Jesus Christ is the End of the Law for justification to them that believe. (Dr. Adam Clarke) The proposition: that the law is not the cause of death, but our corrupt nature being with the law not only discouraged, but also stirred up: and it took occasion by this to rebel, and the more that things are forbidden it, the more it desires them, and the result of this is guiltiness, and occasion of death. (Geneva Bible Translation Notes) The sense here is, that by the giving of the command, and its application to the mind, sin was completely developed; it was excited, inflamed, aggravated, and showed to be excessively malignant and deadly. It was not a dormant, slumbering principle; but it was awfully opposed to God and His Law. Calvin has well expressed the sense: “It was proper that the enormity of sin should be revealed by the Law; because unless sin should break forth by some dreadful and enormous excess (as they say,) it would not be known to be sin. (Dr. Albert Barnes) Therefore did that which is good become a cause of death for me? May it never be! Rather it was sin, in order that it might be shown to be sin by effecting my death through that which is good, so that through the commandment sin would become utterly sinful. (NASB) 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. (KJV) But how can that be? Did the law, which is good, cause my death? Of course not! Sin used what was good to bring about my condemnation to death. So we can see how terrible sin really is. It uses God's good commands for its own evil purposes. (NLT) Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful. (NET) The argument anticipated is that we could say the law was the cause of the condition rather than our condition being the cause of our failure. We ought to be acquainted with our own character so as not to be deceived. We are as an unclean thing and our righteousness is filthy rags (Isaiah 64:6) Perhaps the New Living Translation will give us some insight: We are all infected and impure with sin. When we display our righteous deeds, they are nothing but filthy rags. Like autumn leaves, we wither and fall, and our sins sweep us away like the wind. (NLT) When we were abandoned by God (Romans 1) to our sin it was for the purpose of showing us our true nature and letting us fell the full weight of our sinful transgressions. It is when we see the hopelessness of our true condition that we are drawn to its only cure, the Gospel of the Lord Jesus Christ. Thus it appears that man cannot have a true notion of sin but by means of the law of God….The law, therefore, is the grand instrument in the hands of a faithful minister, to alarm and awaken sinners; and he may safely show that every sinner is under the law, and consequently under the curse, who has not fled for refuge to the hope held out by the Gospel: for, in this sense also, Jesus Christ is the End of the Law for justification to them that believe. (Dr. Adam Clarke) The proposition: that the law is not the cause of death, but our corrupt nature being with the law not only discouraged, but also stirred up: and it took occasion by this to rebel, and the more that things are forbidden it, the more it desires them, and the result of this is guiltiness, and occasion of death. (Geneva Bible Translation Notes) The sense here is, that by the giving of the command, and its application to the mind, sin was completely developed; it was excited, inflamed, aggravated, and showed to be excessively malignant and deadly. It was not a dormant, slumbering principle; but it was awfully opposed to God and His Law. Calvin has well expressed the sense: “It was proper that the enormity of sin should be revealed by the Law; because unless sin should break forth by some dreadful and enormous excess (as they say,) it would not be known to be sin. (Dr. Albert Barnes) Therefore did that which is good become a cause of death for me? May it never be! Rather it was sin, in order that it might be shown to be sin by effecting my death through that which is good, so that through the commandment sin would become utterly sinful. (NASB) 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. (KJV) But how can that be? Did the law, which is good, cause my death? Of course not! Sin used what was good to bring about my condemnation to death. So we can see how terrible sin really is. It uses God's good commands for its own evil purposes. (NLT) Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful. (NET) The argument anticipated is that we could say the law was the cause of the condition rather than our condition being the cause of our failure. We ought to be acquainted with our own character so as not to be deceived. We are as an unclean thing and our righteousness is filthy rags (Isaiah 64:6) Perhaps the New Living Translation will give us some insight: We are all infected and impure with sin. When we display our righteous deeds, they are nothing but filthy rags. Like autumn leaves, we wither and fall, and our sins sweep us away like the wind. (NLT) When we were abandoned by God (Romans 1) to our sin it was for the purpose of showing us our true nature and letting us fell the full weight of our sinful transgressions. It is when we see the hopelessness of our true condition that we are drawn to its only cure, the Gospel of the Lord Jesus Christ. Related Easter 1606 - Bishop Lancelot Andrewes Easter 1606 — Bishop Lancelot Andrewes Romans 6:9–11 Knowing that Christ, being raised from the dead, dieth no more; death hath no more dominion over Him. For, in that He died, He died once to sin; but in that He liveth, He liveth to God. Likewise think (or account) ye also, that ye are dead to sin, but are alive to God in Jesus Christ our Lord. The Scripture is as the feast is, both of them of the Resurrection. And this we may safely say of it, it is thought by the Church so pertinent to the feast, as it hath ever been and is appointed to be the very entry of this day’s service; to be sounded forth and sung, first of all, and before all, upon this day, as if there were some special correspondence between the day and it. Two principal points are set down to us, out of the two principal words in it: one, scientes, in the first verse, "knowing;" the other, reputate, in the last verse, "count yourselves;"—knowing and counting, knowledge and calling ourselves to account for our knowledge. Two points very needful to be ever jointly called upon, and more than needful for our times, being that much we know, and little we count; oft we hear, and when we have heard, small reckoning we make of it. What Christ did on Easter-day we know well; what we are then to do, we give no great regard: our scientes is without a reputantes. Now this Scripture, ex totâ substantiâ, ‘out of the whole frame of it’ teacheth us otherwise; that Christian knowledge is not a knowledge without all manner of account, but that we are accountants for it; that we are to keep an audit of what we hear, and take account of ourselves of what we have learned. Λογίζεσθε is an auditor’s term: thence the Holy Ghost hath taken it, and would have us to be auditors in both senses. And this to be general in whatsoever we know, but specially in our knowledge touching this feast of Christ’s Resurrection, where there are special words for it in the text, where in express terms an account is called for at our hands as an essential duty of the day. The benefit we remember is so great, the feast we hold so high, as though at other times we might be forborne, yet on this day we may not. Now the sum of our account is set down in these words,* similiter et vos; that we fashion ourselves like to Christ, dying and rising, cast ourselves in the same moulds, express Him in both as near as we can. To account of these first, that is, to account ourselves bound so to do. To account for these second, that is, to account with ourselves whether we do so. First, to account ourselves bound thus to do, resolving thus within ourselves, that to hear a Sermon of the Resurrection is nothing; to keep a feast of the Resurrection is as much, except it end in similiter et vos. Nisi, saith St. Gregory, quod de more celebratur etiam quoad mores exprimatur, ‘unless we express the matter of the feast in the form of our lives;’ unless as He from the grave so we from sin, and live to godliness as He unto God. Then to account with ourselves, whether we do thus; that is, to sit down and reflect upon the sermons we hear, and the feasts we keep; how, by knowing Christ’s death, we die to sin; how, by knowing His resurrection, we live to God; how our estate in soul is bettered; how the fruit of the words we hear, and the feasts we keep, do abound daily toward our account against the great audit. And this to be our account, every Easter-day. Of these two points, the former is in the two first verses, what we must know; the latter is in the last, what we must account for. And they be joined with similiter, to shew us they be and must be of equal and like regard; and we as know, so account. But because, our knowing is the ground of our account, the Apostle beginneth with knowledge. And so must we. Knowledge, in all learning, is of two sorts: 1. rerum, or 2. causarum, ὅτι, or δίοτι, ‘that,’ or ‘in that.’ The former is in the first verse: "knowing that Christ," &c. The latter, in the second; "for, in that," &c. And because we cannot cast up a sum, except we have a particular, the Apostle giveth us a particular of either. A particular of our knowledge quoad res, which consisteth of these three: 1. that "Christ is risen from the dead." 2. That now "He dieth not." 3. That "from henceforth death hath no dominion over Him." All in the first verse. Then a particular of our knowledge quoad causas. The cause 1. of His death, sin; "He died to sin." 2. Of His life, God; "He liveth to God." And both these but once for all. All in the second verse. Then followeth our account, in the third verse. Wherein we consider, first, 1. the charge; 2. and then the discharge. 1. The charge first, similiter et vos; that we be like to Christ. And then wherein; 1. like, in dying to sin; 2. like, in living to God. Which are the two moulds wherein we are to be cast, that we may come forth like Him. This is the charge. 2. And last of all, the means we have to help us to discharge it, in the last words, "in Christ Jesus our Lord." Before we take view of the two particulars, it will not be amiss to make a little stay at scientes, the first word, because it is the ground of all the rest. "Knowing that Christ is risen." This the Apostle saith, the Romans did;—"knowing." Did know himself indeed, that Christ was risen, for he saw Him. But how knew the Romans, or how know we? No other way than by relation, either they or we, but yet we much better than they. I say by relation, in the nature of a verdict, of them that had seen Him, even Cephas and the twelve; which is a full jury, able to find any matter of fact, and to give up a verdict in it. And that Christ is risen, is matter of fact. But if twelve will not serve in this matter of fact, which in all other matters with us will, if a greater inquest far, if five hundred will serve,* you may have so many; for "of more than five hundred at once was He seen," many of them then living ready to give up the same verdict, and to say the same upon their oaths. But to settle a knowledge, the number moveth not so much as the quality of the parties. If they were persons credulous, light of belief, they may well be challenged, if they took not the way to ground their knowledge aright. That is ever best known that is most doubted of; and never was matter carried with more scruple and slowness of belief, with more doubts and difficulties, than was this of Christ’s rising. Mary Magdalene saw it first, and reported it. "They believed her not."* The two that went to Emmaus, they also reported it. They believed them not. Divers women together saw Him,* and came and told them; "their words seemed to them λῆρος,* an idle, feigned, fond tale." They all saw Him, and even seeing Him, yet they "doubted." When they were put out of doubt,* and told it but to one that happened to be absent, it was St. Thomas, you know how peremptory he was; "not he,* unless he might not only see with his eyes, but feel with his fingers, and put in his hand into His side." And all this he did. St. Augustine saith well: Profecto valde dubitatum est ab illis, ne dubitaretur a nobis; ‘all this doubting was by them made, that we might be out of doubt, and know that Christ is risen.’ Sure, they took the right course to know it certainly; and certainly they did know it, as appeareth. For never was any thing known in this world, so confidently, constantly, certainly testified as was this, that Christ is risen. By testifying it, they got nothing in the earth. Got nothing? Nay, they lost by it their living, their life, all they had to lose. They might have saved all, and but said nothing. So certain they were, so certainly they did account of their knowing, they could not be got from it, but to their very last breath, to the very last drop of their blood, bare witness to the truth of this article; and chose rather to lay down their lives and to take their death, than to deny, nay than not to affirm His rising from death. And thus did they know, and knowing testify, and by their testimony came the Romans to their knowing, and so do we. But, as I said before, we to a much surer knowing than they. For when this was written, the whole world stopped their ears at this report, would not endure to hear them, stood out mainly against them. The Resurrection! why it was with the Grecians at Athens, χλευασμὸς, a very ‘scorn.’* The Resurrection! why it was with Festus the great Roman, μανία, ‘a sickness of the brain, a plain frenzy.’* That world that then was and long after in such opposition, is since come in; and upon better examination of the matter so strangely testified, with so many thousand lives of men, to say the least of them, sad and sober, hath taken notice of it, and both known and acknowledged the truth of it. It was well foretold by St. John, hæc est victoria quæ vincit mundum,* fides vestra. It is proved true since, that this faith of Christ’s rising hath made a conquest of the whole world. So that, after all the world hath taken knowledge of it, we come to know it. And so more full to us, than to them, is this scientes, "knowing." Now to our particulars, what we know. Our first particular is, That Christ is risen from the dead. Properly, we are said to rise from a fall, and from death rather to revive. Yet the Apostle rather useth the term of rising than reviving, as serving better to set forth his purpose. That death is a fall we doubt not, that it came with a fall, the fall of Adam. But what manner of fall? for it hath been holden a fall, from whence is no rising. But by Christ’s rising it falls out to be a fall, that we may fall and yet get up again. For if Christ be risen from it, then is there a rising; if a rising of one, then may there be of another; if He be risen in our nature, then is our nature risen; and if our nature be, our persons may be. Especially seeing, as the Apostle in the fourth verse before hath told us, He and we are σύμφυτοι, that is, so "grafted" one into the other, that He is part of us, and we of Him;* so that as St. Bernard well observeth, Christus etsi solus resurrexit, tamen non totus, ‘that Christ, though He be risen only, yet He is not risen wholly,’ or all, till we be risen too. He is but risen in part, and that He may rise all, we must rise from death also. This then we know first: that death is not a fall like that of Pharaoh into the sea,* that "sunk down like a lump of lead" into the bottom, and never came up more;* but a fall like that of Jonas into the sea,* who was received by a fish,* and after cast up again. It is our Saviour Christ’s own simile. A fall,* not like that of the Angels into the bottomless pit, there to stay for ever; but like to that of men into their beds, when they make account to stand up again. A fall, not as of a log or stone to the ground, which, where it falleth there it lieth still;* but as of a wheat-corn into the ground, which is quickened and springeth up again.* The very word which the Apostle useth, ἐγερθεὶς, implieth the two latter: 1. either of a fall into a bed in our chamber, where, though we lie to see to little better than dead for a time, yet in the morning we awake and stand up notwithstanding; 2. or of a fall into a bed in our garden, where, though the seed putrify and come to nothing, yet we look to see it shoot forth anew in the spring. Which spring is, as Tertullian well calleth it, the very resurrection of the year; and Christ’s Resurrection falleth well with it;* and it is, saith he, no way consonant to reason, that man for whom all things spring and rise again, should not have his spring and rising too. But he shall have them, we doubt not, by this day’s work. He That this day did rise, and rising was seen of Mary Magdalene in the likeness of a gardener,* this Gardener will look to it, that man shall have his spring. He will, saith the Prophet, "drop upon us a dew like the dew of herbs,* and the earth shall yield forth her dead." And so, as Christ is risen from the dead, even so shall we. Our second particular is, That as He is risen, so now He dieth not. Which is no idle addition, but hath his force and emphasis. For one thing it is to rise from the dead, and another, not to die any more. The widow’s son of Nain,* the ruler’s daughter of the synagogue,* Lazarus,—all these rose again from death,* yet they died afterward; but "Christ rising from the dead, dieth no more." These two are sensibly different, Lazarus’ resurrection, and Christ’s; and this second is sure a higher degree than the former. If we rise as they did, that we return to this same mortal life of ours again, this very mortality of ours will be to us as the prisoner’s chain he escapes away withal: by it we shall be pulled back again, though we should rise a thousand times. We must therefore so rise as Christ, that our resurrection be not reditus, but transitus; not a returning back to the same life, but a passing over to a new. Transivit de morte ad vitam, saith He.* The very feast itself puts us in mind of as much; it is Pascha, that is, the Passover,* not a coming back to the same land of Egypt, but a passing over to a better, the Land of Promise, whither "Christ our Passover" is passed before us,* and shall in His good time give us passage after Him. The Apostle expresseth it best where he saith, that Christ by His rising hath "abolished death,* and brought to light life and immortality;" not life alone, but life and immortality, which is this our second particular. Risen, and risen to die no more, because risen to life, to life immortal. But the third is yet beyond both these, more worth the knowing, more worthy our account; "death hath no dominion over Him." Where, as we before said, one thing it was to rise again, another to die no more, so say we now; it is one thing not to die, another not to be under the dominion of death. For death, and death’s dominion are two different things. Death itself is nothing else but the very separation of the life from the body, death’s dominion a thing of far larger extent. By which word of "dominion," the Apostle would have us to conceive of death, as of some great lord having some large signory.* Even as three several times in the chapter before he saith, regnavit mors, "death reigned," as if death were some mighty monarch, having some great dominions under him. And so it is; for look how many dangers, how many diseases, sorrows, calamities, miseries there be of this mortal life; how many pains, perils, snares of death; so many several provinces are there of this dominion. In all which, or some of them, while we live, we still are under the jurisdiction and arrest of death all the days of our life. And say that we escape them all, and none of them happen to us, yet live we still under fear of them, and that is death’s dominion too. For he is, as Job calleth him, Rex pavoris, "King of fear." And when we are out of this life too,* unless we pertain to Christ and His resurrection, we are not out of his dominion neither. For hell itself is secunda mors, so termed by St. John, "the second death,"* or second part of death’s dominion.* Now, who is there that would desire to rise again to this life, yea, though it were immortal, to be still under this dominion of death here; still subject, still liable to the aches and pains, to the griefs and gripings, to the manifold miseries of this vale of the shadow of death? But then the other, the second region of death, the second part of his dominion, who can endure once to be there? There they seek and wish for death, and death flieth from them. Verily, rising is not enough; rising, not to die again is not enough, except we may be quit of this dominion, and rid of that which we either feel or fear all our life long. Therefore doth the Apostle add, and so it was needful he should, "death hath no dominion over Him." "No dominion over Him?" No; for He, dominion over it. For lest any might surmise he might break through some wall, or get out at some window, and so steal a resurrection, or casually come to it, he tells them—No, it is not so.* Ecce claves mortis et inferni; see here, the keys both of the first and second death. Which is a plain proof He hath mastered, and got the dominion over both "death and him that hath the power of death,* that is the devil." Both are swallowed up in victory, and neither death any more sting, nor hell any more dominion.* Sed ad Dominum Deum nostrum spectant exitus mortis;* "but now unto God our Lord belong the issues of death;" the keys are at His girdle, He can let out as many as He list. This estate is it, which he calleth coronam vitæ;* not life alone, but "the crown of life," or a life crowned with immunity of fear of any evil, ever to befal us. This is it which in the next verse he calleth "living unto God,"* the estate of the children of the resurrection, to be the sons of God, equal to the Angels, subject to no part of death’s dominion, but living in security, joy, and bliss for ever. And now is our particular full. 1. Rising to life first; 2. and life freed from death, and so immortal; 3. and then exempt from the dominion of death, and every part of it; and so happy and blessed. Rise again? so may Lazarus, or any mortal man do; that is not it. Rise again to life immortal? so shall all do in the end, as well the unjust as the just; that is not it. But rise again to life immortal, with freedom from all misery, to live to, and with God, in all joy and glory evermore;—that is it, that is Christ’s resurrection. Et tu, saith St. Augustine, spera talem resurrectionem, et propter hoc esto Christianus, ‘live in hope of such a resurrection, and for this hope’s sake carry thyself as a Christian.’ Thus have we our particular of that we are to know touching Christ risen. And now we know all these, yet do we not account ourselves to know them perfectly until we also know the reason of them. And the Romans were a people that loved to see the ground of that they received, and not the bare articles alone. Indeed it might trouble them why Christ should need thus to rise again, because they saw no reason why He should need die. The truth is, we cannot speak of rising well without mention of the terminus a quo, from whence He rose. By means whereof these two, 1. Christ’s dying, and 2. His rising, are so linked together, and their audits so entangled one with another, as it is very hard to sever them. And this you shall observe, the Apostle never goeth about to do it, but still as it were of purpose suffers one to draw in the other continually. It is not here alone, but all over his Epistles; ever they run together, as if he were loath to mention one without the other. And it cannot be denied but that their joining serveth to many great good purposes. These two, 1. His death, and 2. His rising, they shew His two natures, human and Divine; 1. His human nature and weakness in dying, 2. His Divine nature and power in rising again. 2. These shew His two offices; His Priesthood and His Kingdom. 1. His Priesthood in the sacrifice of His death; 2. His Kingdom in the glory of His resurrection. 3. They set before us His two main benefits, 1. interitum mortis, and 2. principium vitæ. 1. His death, the death of death; 2. His rising, the reviving of life again; the one what He had ransomed us from, the other what He had purchased for us. 4. They serve as two moulds, wherein our lives are to be cast, that the days of our vanity may be fashioned to the likeness of the Son of God; which are our two duties, that we are to render for those two benefits, proceeding from the two offices of His two natures conjoined. In a word, they are not well to be sundered; for when they are thus joined, they are the very abridgment of the whole Gospel. Of them both then briefly. Of His dying first: "In that He died, He died once to sin." Why died He once, and why but once? Once He died to sin, that is, sin was the cause He was to die once. As in saying "He liveth to God," we say God is the cause of His life, so in saying "He died to sin" we say sin was the cause of His death. God of His rising, sin of His fall. And look, how the Resurrection leadeth us to death, even as naturally doth death unto sin, the sting of death. To sin then He died; not simply to sin, but with reference to us. For as death leadeth us to sin, so doth sin to sinners, that is, to ourselves; and so will the opposition be more clear and full: "He liveth unto God," "He died unto man." With reference, I say, to us. For first He died unto us; and if it be true that Puer natus est nobis,* it is as true that Vir mortuus est nobis; if being a Child He was born to us, becoming a Man He died to us. Both are true. To us then first He died because He would save us. To sin secondly, because else He could not save us. Yes he could have saved us and never died for us, ex plenitudine potestatis, ‘by His absolute power,’ if He would have taken that way. That way He would not, but proceed by way of justice, do all by way of justice. And by justice sin must have death,—death, our death, for the sin was ours. It was we that were to die to sin. But if we had died to sin, we had perished in sin; perished here, and perished everlastingly. That His love to us could not endure, that we should so perish. Therefore, as in justice He justly might, He took upon Him our debt of sin, and said, as the Fathers apply that speech of His, Sinite abire hos, "Let these go their ways."* And so that we might not die to sin He did. We see why he died once. Why but once? because once was enough, ad auferenda, saith St. John; ad abolenda,* saith St. Peter; ad exhaurienda, saith St. Paul; ‘to take away,* to abolish, to draw dry,’ and utterly to exhaust all the sins,* of all the sinners, of all the world. The excellency of His Person That performed it was such; the excellency of the obedience that He performed, such; the excellency both of His humility and charity wherewith He performed it, such; and of such value every of them, and all of them much more; as made that His once dying was satis superque, ‘enough, and enough again;’ which made the Prophet call it copiosam redemptionem,* "a plenteous redemption." But the Apostle, he goeth beyond all in expressing this;* in one place terming it ὑπερβάλλων,* in another ὑπερεκπερισσεύων, in another πλεονάζων,—mercy, rich,* exceeding; grace over-abounding, nay, grace superfluous, for so is πλεονάζων, and superfluous is enough and to spare; superfluous is clearly enough and more than enough. Once dying then being more than enough, no reason He should die more than once. That of His death. Now of His life: "He liveth unto God." The rigour of the law being fully satisfied by His death, then was He no longer justly, but wrongfully detained by death. As therefore by the power He had, He laid down His life, so He took it again, and rose again from the dead. And not only rose Himself, but in one concurrent action, God, Who had by His death received full satisfaction, reached Him as it were His hand, and raised Him to life. The Apostle’s word ἐγερθεὶς, in the native force doth more properly signify, "raised by another," than risen by himself, and is so used, to shew it was done, not only by the power of the Son, but by the will, consent, and co-operation of the Father; and He the cause of it, Who for the over-abundant merit of His death, and His humbling Himself, and "becoming obedient to death, even the death of the cross," not only raised Him,* but propter hoc, "even for that cause," exalted Him also, to live with Him, in joy and glory for ever. For, as when He lived to man He lived to much misery, so now He liveth to God He liveth in all felicity. This part being oppositely set down to the former; living, to exclude dying again; living to God, to exclude death’s dominion, and all things pertaining to it. For, as with "God is life and the fountain of life" against death,* even the fountain of life never failing, but ever renewing to all eternity; so with Him also is torrens deliciarum, "a main river of pleasures," even pleasures for evermore; never ebbing, but ever flowing to all contentment, against the miseries belonging to death’s dominion. And there He liveth thus: not now, as the Son of God, as He lived before all worlds, but as the Son of man, in the right of our nature; to estate us in this life in the hope of a reversion, and in the life to come in perfect and full possession of His own and His Father’s bliss and happiness; when we shall also live to God, and God be all in all, which is the highest pitch of all our hope. We see then His dying and rising, and the grounds of both, and thus have we the total of our scientes. Now followeth our account. An account is either of what is coming to us, and that we like well, or what is going from us, and that is not so pleasing. Coming to us I call matter of benefit, going from us matter of duty; where I doubt many an expectation will be deceived, making account to hear from the Resurrection matter of benefit only to come in, where the Apostle calleth us to account for matter of duty which is to go from us. An account there is growing to us by Christ’s rising, of matter of benefit and comfort; such an one there is, and we have touched it before. The hope of gaining a better life, which groweth from Christ’s rising, is our comfort against the fear of losing this. Thus do we comfort ourselves against our deaths:* "Now blessed be God that hath regenerated us to a lively hope, by the resurrection of Jesus Christ." Thus do we comfort ourselves against our friends’ death:* "Comfort yourselves one another," saith the Apostle, "with these words." What words be they? Even those of our Saviour in the Gospel, Resurget frater tuus,* "Thy brother" or thy father, or thy friend, "shall rise again." And not only against death, but even against all the miseries of this life. It was Job’s comfort on the dunghill: well yet,* videbo Deum in carne meâ; "I shall see God in my flesh." And not in our miseries alone, but when we do well, and no man respecteth us for it. It is the Apostle’s conclusion of the chapter of the Resurrection: Be of good cheer yet, labor vester non erit inanis in Domino,* your "labour is not in vain in the Lord," you shall have your reward at the resurrection of the just. All these ways comfort cometh unto us by it. But this of ours is another manner of account, of duty to go from us, and to be answered by us. And such an one there is too, and we must reckon of it. I add that this here is our first account, you see it here called for in the Epistle to the Romans; the other cometh after, in the Epistle to the Corinthians. In very deed, this of ours is the key to the other, and we shall never find sound comfort of that, unless we do first well pass this account here. It is I say, first, because it is present, and concerneth our souls, even here in this life. The other is future, and toucheth but our bodies, and that in the life to come. It is an error certainly, which runneth in men’s heads when they hear of the Resurrection, to conceive of it as of a matter merely future, and not to take place till the latter day. Not only "Christ is risen," but if all be as it should be, "We are already risen with Him,"* saith the Apostle, in the Epistle this day, the very first words of it; and even here now, saith St. John, is there a "first resurrection,"* and happy is he that "hath his part in it." A like error it is to conceit the Resurrection as a thing merely corporal, and no ways to be incident into the spirit or soul at all. The Apostle hath already given us an item to the contrary, in the end of the fourth chapter before, where he saith:* "He rose again for our justification," and justification is a matter spiritual;* Justificatus est Spiritu, saith the Apostle, of Christ Himself. Verily, here must the spirit rise to grace, or else neither the body nor it shall there rise to glory. This then is our first account, that account of ours, which presently is to be passed, and out of hand; this is it which first we must take order for. The sum or charge of which account is set down in these words, similiter et vos; that we be like Christ, carry His image Who is heavenly, as we have carried the image of the earthly, "be conformed to His likeness;" that what Christ hath wrought for us, the like be wrought in us; what wrought for us by His flesh, the like wrought in us by His Spirit. It is a maxim or main ground in all the Fathers, that such an account must be: the former, what Christ hath wrought for us, Deus reputat nobis, ‘God accounteth to us;’ for the latter, what Christ hath wrought in us, reputate vos, we must account to God. And that is, similiter et vos, that we fashion ourselves like Him. Like Him in as many points as we may, but namely and expressly, in these two here set down: 1. "In dying to sin," 2. "In living unto God." In these two first; then secondly, in doing both these, ἐφάπαξ, but "once for all." Like Him in these two: 1. In His dying. For He died not only to offer "a sacrifice" for us,* saith St. Paul, but also to leave "an example" to us, saith St. Peter.* That example are we to be like. 2. In His rising: for He arose not only that we might be "regenerated to a lively hope,"* saith St. Peter, but also that we might be "grafted into the similitude of His resurrection," saith St. Paul, a little before, in the fifth verse of this very chapter. That similitude are we to resemble. So have we the exemplary part of both these, whereunto we are to frame our similiter et vos. "He died to sin:"—there is our pattern. Our first account must be, "count yourselves dead to sin." And that we do when there is neither action, nor affection, nor any sign of life in us toward sin, no more than in a dead body; when, as men crucified, which is not only His death, but the kind of His death too, we neither move hand, nor stir foot toward it, both are nailed down fast. In a word, to "die to sin," with St. Paul here, is to "cease from sin,"* with St. Peter. To "cease from sin" I say, understanding by sin, not from sin altogether—that is a higher perfection than this life will bear, but as the Apostle expoundeth himself in the very next words,* Ne regnet peccatum, that is, from the "dominion of sin" to cease. For till we be free from death itself, which in this life we are not, we shall not be free from sin altogether; only we may come thus far, ne regnet, that sin "reign not," wear not a crown, sit not in a throne, hold no parliaments within us, give us no laws; in a word, as in the fourth verse before, that we serve it not.* To die to the dominion of sin,—that by the grace of God we may, and that we must account for. "He liveth to God." There is our similitude of His resurrection: our second account must be, count yourselves "living unto God." Now how that is, he hath already told us in the fourth verse, even "to walk in newness of life." To walk is to move; moving is a vital action, and argueth life. But it must not be any life, our old will not serve; it must be a new life, we must not return back to our former course, but pass over to another new conversation. And in a word as before, to live to God with St. Paul here, is to live secundum Deum,* "according to God in the Spirit," with St. Peter. And then live we according to Him, when His will is our law, His word our rule, His Son’s life our example, His Spirit rather than our own soul the guide of our actions. Thus shall we be grafted into the similitude of His resurrection. Now this similitude of the Resurrection calleth to my mind another similitude of the Resurrection in this life too, which I find in Scripture mentioned; it fitteth us well, it will not be amiss to remember you of it by the way, it will make us the better willing to enter into this account. At the time that Isaac should have been offered by his father,* Isaac was not slain: very near it he was, there was fire, and there was a knife, and he was appointed ready to be a sacrifice. Of which case of his, the Apostle in the mention of his father Abraham’s faith,—"Abraham," saith he,* "by faith," λογισάμενος, "made full account," if Isaac had been slain, "God was able to raise him from the dead." And even from the dead God raised him, and his father received him, ἐν παραβολῇ, "in a certain similitude," or after a sort. Mark that well: Raising Isaac from imminent danger of present death, is with the Apostle a kind of resurrection. And if it be so, and if the Holy Ghost warrant us to call that a kind of resurrection, how can we but on this day, the day of the Resurrection, call to mind, and withal render unto God our unfeigned thanks and praise, for our late resurrection ἐν παραβολῇ, for our kind of resurrection, He not long since vouchsafed us. Our case was Isaac’s case without doubt: there was fire, and instead of a knife, there was powder enough, and we were designed all of us, and even ready, to be sacrificed, even Abraham, Isaac, and all. Certainly if Isaac’s were, ours was a kind of resurrection, and we so to acknowledge it. We were as near as he; we were not only within the dominion, but within the verge, nay even within the very gates of death. From thence hath God raised us, and given us this year this similitude of the Resurrection, that we might this day of the resurrection of His Son, present Him with this, in the text, of "rising to a new course of life." And now to return to our fashioning ourselves like to Him, in these: As there is a death natural, and a death civil, so is there a death moral, both in philosophy and in divinity; and if a death, then consequently a resurrection too. Every great and notable change of our course of life, whereby we are not now any longer the same men that before we were, be it from worse to better, or from better to worse, is a moral death; a moral death to that we change from, and a moral resurrection to that we change to. If we change to the better, that is sin’s death; if we alter to the worse, that is sin’s resurrection. When we commit sin, we die, we are dead in sin; when we repent, we revive again; when we repent ourselves of our repenting and relapse back, then sin riseth again from the dead: and so toties quoties. And even upon these two, as two hinges, turneth our whole life. All our life is spent in one of them. Now then that we be not all our life long thus off and on, fast or loose, in dock out nettle, and in nettle out dock, it will behove us once more yet to look back upon our similiter et vos, even upon the word ἐφάπαξ, semel, "once." That is, that we not only "die to sin," and "live to God," but die and live as He did, that is, "once for all;" which is an utter abandoning "once" of sin’s dominion, and a continual, constant, persisting in a good course "once" begun. Sin’s dominion, it languisheth sometimes in us, and falleth haply into a swoon, but it dieth not quite "once for all." Grace lifteth up the eye, and looketh up a little, and giveth some sign of life, but never perfectly receiveth. O that once we might come to this! no more deaths, no more resurrections, but one! that we might once make an end of our daily continual recidivations to which we are so subject, and once get past these pangs and qualms of godliness, this righteousness like the morning cloud, which is all we perform; that we might grow habituate in grace, radicati et fundati, "rooted and founded in it;" ἐῤῥιζωμένοι, "steady,"* and ἑδραῖοι, "never to be removed;"* that so we might enter into, and pass a good account of this our similiter et vos! And thus are we come to the foot of our account, which is our onus, or ‘charge.’ Now we must think of our discharge, to go about it; which maketh the last words no less necessary for us to consider, than all the rest. For what? is it in us, or can we, by our own power and virtue, make up this account? We cannot, saith the Apostle;* nay we cannot, saith he, λογίσασθαι, "make account of any thing," no not so much as of a good thought toward it, as of ourselves. If any think otherwise, let him but prove his own strength a little, what he can do, he shall be so confounded in it, as he shall change his mind, saith St. Augustine, and see plainly, the Apostle had reason to shut up all with in Christo Jesu Domino nostro: otherwise our account will stick in our hands. Verily, to raise a soul from the death of sin, is harder, far harder, than to raise a dead body out of the dust of death. St. Augustine hath long since defined it, that Mary Magdalene’s resurrection in soul, from her long lying dead in sin, was a greater miracle than her brother Lazarus’ resurrection, that had lain four days in his grave. If Lazarus lay dead before us, we would never assay to raise him ourselves; we know we cannot do it. If we cannot raise Lazarus that is the easier of the twain, we shall never Mary Magdalene which is the harder by far, out of Him, or without Him, That raised them both. But as out of Christ, or without Christ, we can do nothing toward this account; not accomplish or bring to perfection, but not do—not any great or notable sum of it, but nothing at all; as saith St. Augustine,* upon sine Me nihil potestis facere.* So, in Him and with Him enabling us to it, we can think good thoughts, speak good words, and do good works, and die to sin,* and live to God, and all. Omnia possum, saith the Apostle. And enable us He will, and can, as not only having passed the resurrection, but being the Resurrection itself; not only had the effect of it in Himself, but being the cause of it to us. So He saith Himself:* "I am the Resurrection and the Life;" the Resurrection to them that are dead in sin, to raise them from it; and the Life to them that live unto God, to preserve them in it. Where, besides the two former, 1. the article of the Resurrection, which we are to know; 2. and the example of the Resurrection, which we are to be like; we come to the notice of a third thing, even a virtue or power flowing from Christ’s resurrection, whereby we are made able to express our similiter et vos, and to pass this our account of "dying to sin," and "living to God." It is in plain words called by the Apostle himself,* virtus resurrectionis "the virtue of Christ’s resurrection," issuing from it to us; and he prayeth that as he had a faith of the former, so he may have a feeling of this; and as of them he had a contemplative, so he may of this have an experimental knowledge. This enabling virtue proceedeth from Christ’s resurrection. For never let us think, if in the days of His flesh there "went virtue out" from even the very edge of His garment to do great cures,* as in the case of the woman with the bloody issue we read, but that from His Ownself, and from those two most principal and powerful actions of His Ownself, His 1. death and 2. resurrection, there issueth a divine power; from His death a power working on the old man or flesh to mortify it; from His resurrection a power working on the new man, the spirit, to quicken it. A power able to roll back any stone of an evil custom, lie it never so heavy on us; a power able to dry up any issue, though it have run upon us twelve years long. And this power is nothing else but that divine quality of grace, which we receive from Him. Receive it from Him we do certainly: only let us pray, and endeavour ourselves, that we "receive it not in vain,"* the Holy Ghost by ways to flesh and blood unknown inspiring it as a breath, distilling it as a dew, deriving it as a secret influence into the soul. For if philosophy grant an invisible operation in us to the celestial bodies, much better may we yield it to His eternal Spirit, whereby such a virtue or breath may proceed from it, and be received of us. Which breath, or spirit, is drawn in by prayer, and such other exercises of devotion on our parts; and, on God’s part, breathed in, by, and with, the word, well therefore termed by the Apostle,* "the word of grace." And I may safely say it with good warrant, from those words especially and chiefly; which, as He Himself saith of them,* are "spirit and life," even those words, which joined to the element make the blessed Sacrament. There was good proof made of it this day. All the way did He preach to them, even till they came to Emmaus, and their hearts were hot within them, which was a good sign; but their eyes were not opened but "at the breaking of bread,"* and then they were. That is the best and surest sense we know, and therefore most to be accounted of. There we taste, and there we see;* "taste and see how gracious the Lord is."* There we are made to "drink of the Spirit,"* there our "hearts are strengthened and stablished with grace."* There is the Blood which shall "purge our consciences from dead works," whereby we may "die to sin." There the Bread of God, which shall endue our souls with much strength; yea, multiply strength in them, to live unto God; yea,* to live to Him continually; for he that "eateth His flesh and drinketh His blood,* dwelleth in Christ, and Christ in him;" not inneth, or sojourneth for a time, but dwelleth continually. And, never can we more truly, or properly say, in Christo Jesu Domino nostro, as when we come new from that holy action, for then He is in us, and we in Him, indeed. And so we to make full account of this service, as a special means to further us to make up our Easter-day’s account, and to set off a good part of our charge. In Christ, dropping upon us the anointing of His grace. In Jesus, Who will be ready as our Saviour to succour and support us with His auxilium speciale, ‘His special help.’ Without which assisting us, even grace itself is many times faint and feeble in us; and both these, because He is our Lord Who, having come to save that which was lost, will not suffer that to be lost which He hath saved. Thus using His own ordinance of Prayer, of the Word, and Sacrament, for our better enabling to discharge this day’s duty, we shall I trust yield up a good account, and celebrate a good feast of His resurrection. Which Almighty God grant, &c. Andrewes, L. (1841). Ninety-Six Sermons (Vol. 2). Oxford: John Henry Parker. (Public Domain) Romans 3:28 - The Liberty of the Yoke Romans 3:28 Therefore we conclude, etc. - Seeing these things cannot be denied, viz., that all have sinned: that all are guilty, that all are helpless: that none can deliver his own soul, and that God, in his endless mercy, has opened a new and living way to the holiest by the blood of Jesus, Hebrews 10:19-20, etc: therefore we, apostles and Christian teachers, conclude, λογιζομεθα, prove by fair, rational consequence, that a man - any man, is justified - has his sins blotted out, and is received into the Divine favor, by faith in Christ’s blood, without the deeds of the law, which never could afford, either to Jew or Gentile, a ground for justification, because both have sinned against the law which God has given them, and, consequently, forfeited all right and title to the blessings which the obedient might claim. Dr. Adam Clarke Romans 3:28 Justification: Justification and righteousness are inseparably united in Scripture by the fact that the same word (Greek, "dikaios", means "righteous"; Greek, "dikaioo", means "to justify") is used for both. The believing sinner is justified because Christ, having borne his sins on the cross, has been "made unto him righteousness" (1Corinthians 1:30). Justification originates in grace; (Romans 3:24); (Titus 3:4); (Titus 3:5) is through the redemptive and propitiatory work of Christ, who has vindicated the law; (Romans 3:24); (Romans 3:25); (Romans 5:9) is by faith, not works; (Romans 3:28-30); (Romans 4:5); (Romans 5:1); (Galatians 2:16); (Galatians 3:8); (Galatians 3:24) and may be defined as the judicial act of God whereby He justly declares righteous one who believes on Jesus Christ. It is the Judge Himself (Romans 8:31-34) who thus declares. The justified believer has been in court, only to learn that nothing is laid to his charge. (Romans 8:1); (Romans 8:33); (Romans 8:34). C. I. Scofield "For we maintain that a man is justified by faith apart from works of the Law." (NASB) "Therefore we conclude that a man is justified by faith without the deeds of the law." (KJV) "So we are made right with God through faith and not by obeying the law." (NLT) "For we consider that a person is declared righteous by faith apart from the works of the law." (NET) Nothing is more maligned today than the meaning of these few words! All manner of confusion, deception, error and even heresy have been born from wrongly dividing these words of truth. Let us consider that the reason this is so is because there is a dynamic tension present in the very concept of Grace. Jesus invites us to find rest by taking on His yoke. Lewis Sperry Chafer, in Grace, over emphasized the concept of liberty to the point of entertaining unintentionally antinomian thought. Liberty by definition is deliverance from oppression and not necessarily the freedom to do what we please. Yet if you preach Grace hard enough that is the very thought that comes to mind (thus the warning from the Apostle Paul in Romans 6:1 — should we sin more so that Grace might abound?). Grace, recorded in Titus, says that we should deny the realities of our fleshly nature and rather live according to our new nature: For the grace of God has been revealed, bringing salvation to all people. And we are instructed to turn from godless living and sinful pleasures. We should live in this evil world with wisdom, righteousness, and devotion to God, while we look forward with hope to that wonderful day when the glory of our great God and Savior, Jesus Christ, will be revealed. (Titus 2:11-13 NLT) The idea that salvation is a wonderful gift and yet cost us everything that we are remains a paradox but like God and country are not mutually exclusive concepts. Today we suffer because iniquity abounds and the love of many grows cold (Matthew 24:12). But we my also abound in hope because the comforter has been given and lives within those who call Christ Savior and Lord. We are not free to follow the carnal desires of the flesh but rather are empowered to live abounding in the Spirit (2 Corinthians 8:7). I read in the newspaper this morning of a new church where you can believe whatever you want. People come there because the did not like the message elsewhere. We do not want to hear the real truth but instead search for a truth we like! One that will allow us to cling to the vile creatures we are and thus begin the slow downward spiral of self-deception that leads to eternal separation. We are saved because we were surrounded by the fullness of Christ's love for the lost. His love is providential and brings us to that place where we can say yes to His wondrous forgiveness and say no to the sin that so easily entangles us. The liberty of the yoke! Romans 6:18 - Emancipation Proclamation Being then made free from sin - Ελευθερωθεντες is a term that refers to the manumission of a slave. They were redeemed from the slavery of sin, and became the servants of righteousness. Here is another prosopopoeia: both sin and righteousness are personified: sin can enjoin no good and profitable work; righteousness can require none that is unjust or injurious. (Dr. Adam Clarke) ε?λευθερο?ω eleutheróo?; contracted eleuthero??, fut. eleuthero??so?, from eleútheros (G1658), free. To make free, liberate from the power and punishment of sin, the result of redemption (John 8:32, John 8:36; Romans 6:18, Romans 6:22) (The Complete Word Study Dictionary, Spiros Zodhiates, Th.D., General Editor) and having been freed from sin, you became slaves of righteousness. (NASB) Being then made free from sin, ye became the servants of righteousness. (KJV) Now you are free from your slavery to sin, and you have become slaves to righteous living. (NLT) and having been freed from sin, you became enslaved to righteousness. (NET) We cannot overstate the liberty that is bestowed upon the believer because it is contrasted with the total and complete bondage that is sin! I have often said that sin is like a fishhook, no matter whether you push it through our pull it out, the pain is excruciating! The concept of deliverance from this bondage to a new life in Christ Jesus at some level becomes mind boggling. Yet this is exactly what is being communicated here by the Apostle. In union with Christ we are free to become all that He has designed us to be! Will my flesh continue to strive against this liberty? Yes, but I am no longer obligate to (listen under) obey its voice! Rom 6:18 Being then made free from sin,.... Not from a sinful nature; nor from a corrupt heart; nor from vain thoughts; nor from sinful words; nor from sinful actions altogether; but from the damning power of sin: sin brought all men under a sentence of condemnation; Christ has bore the execution of this sentence in himself for his people; hence, as considered in him, they are free from it; and such as are born again have passed from death to life, and shall never enter into condemnation: likewise, such persons are free from the guilt of sin; men are in a legal sense arraigned for sin, accused of it, and being convicted, are pronounced guilty before God; and awakened souls have a sense of it in themselves; but the blood of Christ sprinkled on their consciences frees them from it; though fresh sins committed bring fresh guilt, which requires the continual application of the blood of Jesus for pardon and cleansing: but what is chiefly designed here is freedom from the servitude of sin, as appears from the context. Now God's elect are not released voluntarily by their former masters; nor is their freedom obtained by their own power and will; but it is of God, Father, Son, and Spirit; and the Gospel is generally the means of it, and happy are those persons who are blessed with it! They are rid of a bad master; are freed from the worst of bondage; will be no more servants, as before; are delivered from the power, and out of the kingdom of darkness; are heirs of heaven, and shall enjoy the glorious liberty of the children of God: and for the time present are become the servants of righteousness; servants to God, whose Gospel they obey; servants to Christ, whose righteousness they submit to; and servants to the law of righteousness, as held forth by Christ; they give up themselves to a course and life of righteousness, in which there are true honour, peace, and pleasure. (Dr. John Gill) Romans 3:26 - The Wonder of the Gospel Romans 3:21-26 Must guilty man remain under wrath? Is the wound for ever incurable? No; blessed be God, there is another way laid open for us. This is the righteousness of God; righteousness of his ordaining, and providing, and accepting. It is by that faith which has Jesus Christ for its object; an anointed Savior, so Jesus Christ signifies. Justifying faith respects Christ as a Savior, in all his three anointed offices, as Prophet, Priest, and King; trusting in him, accepting him, and cleaving to him: in all these, Jews and Gentiles are alike welcome to God through Christ. There is no difference, his righteousness is upon all that believe; not only offered to them, but put upon them as a crown, as a robe. It is free grace, mere mercy; there is nothing in us to deserve such favors. It comes freely unto us, but Christ bought it, and paid the price. And faith has special regard to the blood of Christ, as that which made the atonement. God, in all this, declares his righteousness. It is plain that he hates sin, when nothing less than the blood of Christ would satisfy for it. And it would not agree with his justice to demand the debt, when the Surety has paid it, and he has accepted that payment in full satisfaction. Matthew Henry Concise Commentary Romans 3:26 For a demonstration of his righteousness - Both of his justice and mercy. That he might be just - Showing his justice on his own Son. And yet the merciful justifier of every one that believeth in Jesus. That he might be just - Might evidence himself to be strictly and inviolably righteous in the administration of his government, even while he is the merciful justifier of the sinner that believeth in Jesus. The attribute of justice must be preserved inviolate; and inviolate it is preserved, if there was a real infliction of punishment on our Savior. On this plan all the attributes harmonize; every attribute is glorified, and not one superseded no, nor so much as clouded. John Wesley "for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus." (NASB) "To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus." (KJV) "for He was looking ahead and including them in what He would do in this present time. God did this to demonstrate His righteousness, for He Himself is fair and just, and He declares sinners to be right in His sight when they believe in Jesus." (NLT) "This was also to demonstrate his righteousness in the present time, so that he would be just and the justifier of the one who lives because of Jesus' faithfulness." (NET) It is a hard thing for me to understand even after all these years how Christ could look from eternity past to beyond the cross and make a way for lost sinners like me. This is a good place to reflect upon our own lives and to take ownership for our inner emotions! Is this the way we look at our neighbors and even the people we love? Or do you find, like I do, that sometimes and even oftentimes that I fall way short of this attitude that was in Christ Jesus (Philippians Chapter 2). This is not something that the human heart can conjure up via intestinal fortitude or sheer power of the will. All we can do is confess our sin (the absence of His Grace) in this area of our life. Why has Christ bestowed such favor upon fallen man? For "no reason" (the same way Christ was persecuted). Because of Christ we are justified! It is the same each day of our life! In now way can we repay by our actions, "not as a result of works." We cannot take credit for His Grace in any way! (Ephesians 2:8-9) This should give way to thankfulness that grows each day as we begin to see the length and breadth of this amazing pardon. Romans 3:26 To declare, I say, at this time - To manifest now, by the dispensation of the Gospel, his righteousness, his infinite mercy; and to manifest it in such a way, that he might still appear to be the just God, and yet the justifier, the pardoner, of him who believeth in Jesus. Here we learn that God designed to give the most evident displays both of his justice and mercy. Of his justice, in requiring a sacrifice, and absolutely refusing to give salvation to a lost world in any other way; and of his mercy, in providing The sacrifice which his justice required. Thus, because Jesus was an atonement, a ransom price, for the sin of the world, therefore God can, consistently with his justice, pardon every soul that believeth in Jesus. This is the full discovery of God’s righteousness, of his wonderful method of magnifying his law and making it honorable; of showing the infinite purity of his justice, and of saving a lost world. (Dr. Adam Clarke) Romans 3:26 To declare, I say, at this time, his righteousness,.... This end is further explained, it being to declare the righteousness of God "at this time", under the Gospel dispensation; in which there was such a display of the grace, mercy, and goodness of God: that he might be just; that is, appear to be so: God is naturally and essentially just in himself; and he is evidentially so in all his works, particularly in redemption by Christ; and when and while he is the justifier of him that believeth in Jesus: Jesus, the Savour, is the object of faith, as he is the Lord our righteousness; the believer in Jesus is a real, and not a nominal one; God is the justifier of such in a declarative way, and God only, though not to the exclusion of the Son and Spirit; and which sentence of justification is pronounced by him on the foot of a perfect righteousness, which neither law nor justice can find fault with, but entirely approve of; and so he appears just and righteous, even though he justifies the sinner and the ungodly. (Dr. John Gill) Romans 3:26 To declare ... at this time — now for the first time, under the Gospel. his righteousness: that he might be just, and the justifier of him that believeth in Jesus — Glorious paradox! “Just in punishing,” and “merciful in pardoning,” men can understand; but “just in justifying the guilty,” startles them. But the propitiation through faith in Christ’s blood resolves the paradox and harmonizes the discordant elements. For in that “God hath made Him to be sin for us who knew no sin,” justice has full satisfaction; and in that “we are made the righteousness of God in Him,” mercy has her heart’s delight! Note, (1). One way of a sinner’s justification is taught in the Old Testament and in the New alike: only more dimly during the twilight of Revelation; in unclouded light under “its perfect day” (Romans 3:21). (2). As there is no difference in the need, so is there none in the liberty to appropriate the provided salvation. The best need to be saved by faith in Jesus Christ; and the worst only need that. On this common ground all saved sinners meet here, and will stand for ever (Romans 3:22-24). (3). It is on the atoning blood of Christ, as the one propitiatory sacrifice which God hath set forth to the eye of the guilty, that the faith of the convinced and trembling sinner fastens for deliverance from wrath. Though he knows that he is “justified freely, by God’s grace,” it is only because it is “through the redemption that is in Christ Jesus” that he is able to find peace and rest even in this (Romans 3:25). (4). The strictly accurate view of believers under the Old Testament is not that of a company of pardoned men, but of men whose sins, put up with and passed by in the meantime, awaited a future expiation in the fullness of time (Romans 3:25, Romans 3:26; see on Luke 9:31; see on Hebrews 9:15; see on Hebrews 11:39, Hebrews 11:40). (A Commentary on the Old and New Testaments by Robert Jamieson, A. R. Fausset and David Brown) Romans 6:01 - Should We Sin With Exuberance? Rom 6:1 What shall we say then? Shall we continue in sin, that grace may abound? He passes now to another benefit of Christ, which is called sanctification or regeneration. In that corruption, for though the guiltiness of sin, is not imputed to us, yet the corruption still remains in us: and this is killed little by little by the sanctification that follows justification. (Geneva Bible Translation Notes) Rom 6:1 What shall we say then? - This is a mode of presenting an objection. The objection refers to what the apostle had said in Romans 5:20. What shall we say to such a sentiment as that where sin abounded grace did much more abound? Shall we continue in sin? ... - If sin has been the occasion of grace and favor, ought we not to continue in it, and commit as much as possible, in order that grace might abound? This objection the apostle proceeds to answer. He shows that the consequence does not follow; and proves that the doctrine of justification does not lead to it. (Dr. Albert Barnes) God's law was given so that all people could see how sinful they were. But as people sinned more and more, God's wonderful grace became more abundant. (Romans 5:20 NLT) What shall we say then? Are we to continue in sin so that grace may increase? (NASB) What shall we say then? Shall we continue in sin, that grace may abound? (KJV) Well then, should we keep on sinning so that God can show us more and more of His wonderful grace? (NLT) What shall we say then? Are we to remain in sin so that grace may increase? (NET) This would probably be more aptly said in a post-Christian America, "Why can't I continue on sinning as before so that Grace can really abound?" The deceiver of this world, taking advantage of the evil propensity of our own heart, has us consider ourselves as the embodiment Christian virtue while continuing in persistent habitual sin. How quickly we do forget that the reward for our sin is our abandonment in it. If we say we have no sin, then we call Him a liar! The result is that we come to worship soiled and bearing a foul stench while exhibiting a total lack of shame. The daily headlines are replete with one group or another seeking public indulgence for their particular sin—no revelation here. We are creatures of our falleness and cannot extricate ourselves from the piteous estate in which we find ourselves. So instead we seek to find a way to make our sin acceptable to a perfect and holy God—the modern definition of religion. Christianity in our day in many ways has become the self-justification of the lost by the lost! This is why we need a Savior! The flesh is at enmity with the Lord and can never and will never change! This becomes the premise for the following chapters—the complete training course in how not to be self-deceived—but instead live in Christ's righteousness. However, to do this we must live in Christ and make no room for he flesh! Or perhaps better said, Christ must live in us! Rom 6:1 Shall we continue in sin - It is very likely that these were the words of a believing Gentile, who - having as yet received but little instruction, for he is but just brought out of his heathen state to believe in Christ Jesus - might imagine, from the manner in which God had magnified his mercy, in blotting out his sin on his simply believing on Christ, that, supposing he even gave way to the evil propensities of his own heart, his transgressions could do him no hurt now that he was in the favor of God. And we need not wonder that a Gentile, just emerging from the deepest darkness, might entertain such thoughts as these; when we find that eighteen centuries after this, persons have appeared in the most Christian countries of Europe, not merely asking such a question, but defending the doctrine with all their might; and asserting in the most unqualified manner, “that believers were under no obligation to keep the moral law of God; that Christ had kept it for them; that his keeping it was imputed to them; and that God, who had exacted it from Him, who was their surety and representative, would not exact it from them, forasmuch as it would be injustice to require two payments for one debt.” These are the Antinomians who once flourished in this land, and whose race is not yet utterly extinct. (Dr. Adam Clarke) Romans 6:03 - In Union With His Death Rom 6:3 (3) Know ye not, that so many of us as were baptized into (c) Jesus Christ were baptized into his death? (3) There are three parts of this sanctification: that is, the death of the old man or sin, his burial, and the resurrection of the new man, descending into us from the virtue of the death, burial, and resurrection of Christ, of which benefit our baptism is a sign and pledge. (c) To the end that growing up as one with him, we should receive his strength to extinguish sin in us, and to make us new men. (Geneva Bible Translation Notes) Thayer's Greek Definitions G50 α?γνοε?ω agnoeo? Thayer Definition: 1) to be ignorant, not to know 2) not to understand, unknown 3) to err or sin through mistake, to be wrong FROM G3539 νοιε?ω noieo? Thayer Definition: 1) to perceive with the mind, to understand, to have understanding 2) to think upon, heed, ponder, consider γινω?σκω gino?sko? Thayer Definition: 1) to learn to know, come to know, get a knowledge of perceive, feel 1a) to become known 2) to know, understand, perceive, have knowledge of 2a) to understand 2b) to know 3) Jewish idiom for sexual intercourse between a man and a woman 4) to become acquainted with, to know G1492 ει??δω eido? Thayer Definition: 1) to see 1a) to perceive with the eyes 1b) to perceive by any of the senses 1c) to perceive, notice, discern, discover 1d) to see 1d1) i.e. to turn the eyes, the mind, the attention to anything 1d2) to pay attention, observe 1d3) to see about something 1d3a) i.e. to ascertain what must be done about it 1d4) to inspect, examine 1d5) to look at, behold 1e) to experience any state or condition 1f) to see, i.e. have an interview with, to visit 2) to know 2a) to know of anything 2b) to know, i.e. get knowledge of, understand, perceive 2b1) of any fact 2b2) the force and meaning of something which has definite meaning 2b3) to know how, to be skilled in 2c) to have regard for one, cherish, pay attention to (1Th 5:12) Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? (NASB) Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? (KJV) Or have you forgotten that when we were joined with Christ Jesus in baptism, we joined Him in His death? (NLT) Or do you not know that as many as were baptized into Christ Jesus were baptized into his death? (NET) For surely you know that when we were baptized into union with Christ Jesus, we were baptized into union with his death. (GNB) In this amazing chapter there is three kinds of "knowing," a "reckoning," and a "presenting." Their importance to the success of our Christian lives cannot be overstated. If the lesson here is NOT learned (as taught by the Holy Spirit Himself upon our hearts) then chapter 7, 9 and 12 become a bridge too far, or worse, pie in the sky in the sweet bye and bye. Or to paraphrase Watchmen Nee, you can reckon yourself dead unto sin until hell freezes over without success until you understand the knowing. The first in verse 3 is the "not knowing" or ignorance. The second is to know with certainty through intimacy (vs 6). The third is to know experientially through the senses (vs 9). Yesterday I mentioned that sanctification consisted of two things: Mortification (dying to sin) and Vivification (living to righteousness). As we look at today's verse that in relationship to Christ's work there are three parts: death, burial, and resurrection. Our baptism (the outward sign of what has already happened within) is a work of the Holy Spirit that creates a union with the work of Christ in dying for our sins. Gal 3:27 And all who have been united with Christ in baptism have put on Christ, like putting on new clothes. (NLT) Gal 6:14 As for me, may I never boast about anything except the cross of our Lord Jesus Christ. Because of that cross, my interest in this world has been crucified, and the world's interest in me has also died. (NLT) Col 3:3 For you died to this life, and your real life is hidden with Christ in God. (NLT) My old self has been crucified with Christ. It is no longer I who live, but Christ lives in me. So I live in this earthly body by trusting in the Son of God, who loved me and gave Himself for me. I do not treat the grace of God as meaningless. For if keeping the law could make us right with God, then there was no need for Christ to die. (Galatians 2:20-21 NLT) Rom 6:3-10 Baptism teaches the necessity of dying to sin, and being as it were buried from all ungodly and unholy pursuits, and of rising to walk with God in newness of life. Unholy professors may have had the outward sign of a death unto sin, and a new birth unto righteousness, but they never passed from the family of Satan to that of God. The corrupt nature, called the old man, because derived from our first father Adam, is crucified with Christ, in every true believer, by the grace derived from the cross. It is weakened and in a dying state, though it yet struggles for life, and even for victory. But the whole body of sin, whatever is not according to the holy law of God, must be done away, so that the believer may no more be the slave of sin, but live to God, and find happiness in his service. (Matthew Henry) Were baptized unto his death - We were baptized with special reference to his death. Our baptism had a strong resemblance to his death. By that he became insensible to the things of the world; by baptism we in like manner become dead to sin. Further, we are baptized with particular reference to the design of his death, the great leading feature and purpose of his work. That was, to expiate sin; to free people from its power; to make them pure. We have professed our devotion to the same cause; and have solemnly consecrated ourselves to the same design - to put a period to the dominion of iniquity. (Dr. Albert Barnes) Baptized into his death? - That, as Jesus Christ in his crucifixion died completely, so that no spark of the natural or animal life remained in his body, so those who profess his religion should be so completely separated and saved from sin, that they have no more connection with it, nor any more influence from it, than a dead man has with or from his departed spirit. (Dr. Adam Clarke) Baptized into his death? - That, as Jesus Christ in his crucifixion died completely, so that no spark of the natural or animal life remained in his body, so those who profess his religion should be so completely separated and saved from sin, that they have no more connection with it, nor any more influence from it, than a dead man has with or from his departed spirit. (Dr. John Gill) Comments are closed.