CMF eZine The online magazine of the Christian Military Fellowship. 14 August Romans 1:14 - My Debt to the World By Bob Flynn Romans 0 Comment Romans 1:14 "I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish." (NASB) "I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise." (KJV) "For I have a great sense of obligation to people in both the civilized world and the rest of the world, to the educated and uneducated alike." (NLT) I am not a debtor because of world's favors toward me, rather I am a debtor to the world because of God's special favor toward me! I was dead in sin, foolish and disobedient and washed away my sin and declared me righteous-for no reason-that I would have no reason for boasting. Thank you God of Abraham, Isaac, and Jacob, Father of our Lord Jesus Christ, for saving me from my sin. I confess that apart from you there is no good thing within me. Help me today to follow you in all my ways that my path might be straight. Eph 2:4-10 "But God is so rich in mercy, and He loved us so much, that even though we were dead because of our sins, He gave us life when He raised Christ from the dead. (It is only by God's grace that you have been saved!) For He raised us from the dead along with Christ and seated us with Him in the heavenly realms because we are united with Christ Jesus. So God can point to us in all future ages as examples of the incredible wealth of His grace and kindness toward us, as shown in all He has done for us who are united with Christ Jesus. God saved you by His grace when you believed. And you can't take credit for this; it is a gift from God. Salvation is not a reward for the good things we have done, so none of us can boast about it. For we are God's masterpiece. He has created us anew in Christ Jesus, so we can do the good things He planned for us long ago." (NLT) Tit 3:3-7 "Once we, too, were foolish and disobedient. We were misled and became slaves to many lusts and pleasures. Our lives were full of evil and envy, and we hated each other. But—When God our Savior revealed His kindness and love, He saved us, not because of the righteous things we had done, but because of His mercy. He washed away our sins, giving us a new birth and new life through the Holy Spirit. He generously poured out the Spirit upon us through Jesus Christ our Savior. Because of His grace He declared us righteous and gave us confidence that we will inherit eternal life." (NLT) Romans 1:14 "I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish." (NASB) "I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise." (KJV) "For I have a great sense of obligation to people in both the civilized world and the rest of the world, to the educated and uneducated alike." (NLT) I am not a debtor because of world's favors toward me, rather I am a debtor to the world because of God's special favor toward me! I was dead in sin, foolish and disobedient and washed away my sin and declared me righteous-for no reason-that I would have no reason for boasting. Thank you God of Abraham, Isaac, and Jacob, Father of our Lord Jesus Christ, for saving me from my sin. I confess that apart from you there is no good thing within me. Help me today to follow you in all my ways that my path might be straight. Eph 2:4-10 "But God is so rich in mercy, and He loved us so much, that even though we were dead because of our sins, He gave us life when He raised Christ from the dead. (It is only by God's grace that you have been saved!) For He raised us from the dead along with Christ and seated us with Him in the heavenly realms because we are united with Christ Jesus. So God can point to us in all future ages as examples of the incredible wealth of His grace and kindness toward us, as shown in all He has done for us who are united with Christ Jesus. God saved you by His grace when you believed. And you can't take credit for this; it is a gift from God. Salvation is not a reward for the good things we have done, so none of us can boast about it. For we are God's masterpiece. He has created us anew in Christ Jesus, so we can do the good things He planned for us long ago." (NLT) Tit 3:3-7 "Once we, too, were foolish and disobedient. We were misled and became slaves to many lusts and pleasures. Our lives were full of evil and envy, and we hated each other. But—When God our Savior revealed His kindness and love, He saved us, not because of the righteous things we had done, but because of His mercy. He washed away our sins, giving us a new birth and new life through the Holy Spirit. He generously poured out the Spirit upon us through Jesus Christ our Savior. Because of His grace He declared us righteous and gave us confidence that we will inherit eternal life." (NLT) Related Romans 5:12 - Death Entered the World But whence is it that men are so disingenuous? The reason seems to be this: The promise of eternal happiness is so agreeable to the inclinations and wishes of mankind, that all who call themselves Christians, universally and willingly subscribe to the belief of it: but then there is something so shocking in the consideration of eternal torments, and seemingly such an infinite disproportion between an endless duration of pain, and short life spent in pleasure, that men (some at least of them) can scarcely be brought to confess it as an article of their faith, that an eternity of misery awaits the wicked in a future state. (George Whitfield, Eternity in Hell) Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned-- (NASB) 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: (KJV) When Adam sinned, sin entered the world. Adam's sin brought death, so death spread to everyone, for everyone sinned. (NLT) So then, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned — (NET) The LORD observed the extent of human wickedness on the earth, and He saw that everything they thought or imagined was consistently and totally evil. (Genesis 6:5 NLT) For the choir director: A psalm of David. Only fools say in their hearts, "There is no God." They are corrupt, and their actions are evil; not one of them does good! The LORD looks down from heaven on the entire human race; He looks to see if anyone is truly wise, if anyone seeks God. But no, all have turned away; all have become corrupt. No one does good, not a single one! (Psalms 14:1-3 NLT) "The human heart is the most deceitful of all things, and desperately wicked. Who really knows how bad it is? (Jeremiah 17:9 NLT) So you see, just as death came into the world through a man, now the resurrection from the dead has begun through another Man. Just as everyone dies because we all belong to Adam, everyone who belongs to Christ will be given new life. (1 Corinthians 15:21-22 NLT) As by one man - Adam; who is mentioned, and not Eve, as being the representative of mankind. Sin entered into the world - Actual sin, and its consequence, a sinful nature. And death - With all its attendants. It entered into the world when it entered into being; for till then it did not exist. By sin - Therefore it could not enter before sin. Even so - Namely, by one man. In that - So the word is used also, 2Cor 5:4. All sinned - In Adam. These words assign the reason why death came upon all men; infants themselves not excepted, in that all sinned. (John Wesley) We often wrestle with the origin of our present estate. But here clearly is established that sin entered the world through the disobedience of our paradisiac parents. We commit sins because we are sinners (not the other way around). Wesley even reminds us that infants are not excepted. Did we ever have to teach our children to lie, cheat, steal or demonstrate selfishness? To the contrary, we had to spend much time in their training in righteousness. The Scripture is replete with examples of our true nature and death being its consequence. And because of our nature, death came into this satanically controlled world and continues to reign. That is why we needed a Savior! Romans 8:12 - We Are Debtors, Not to the Flesh Rom 8:12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. An exhortation to oppress the flesh daily more and more by the power of the Spirit of regeneration, because (he says) you are debtors to God, in that you have received so many benefits from him. So then, brethren, we are under obligation, not to the flesh, to live according to the flesh (NASB) Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. (KJV) Therefore, dear brothers and sisters, you have no obligation to do what your sinful nature urges you to do. (NLT) So then, brothers and sisters, we are under obligation, not to the flesh, to live according to the flesh (NET) We are no longer obligated! Why? Because we have been adopted into a new family! Paul here introduces us to a new metaphor that is in keeping with Roman law and adoption. We have lost all rights and obligations to the old family and have received a new father and are now heirs to a new estate. Our old self has been wiped out and all debts cancelled. This is demonstrated in history when the Roman Emperor, Claudius, adopted Nero so that he could be his successor (they were not blood kin). (William Barclay, paraphrase mine) Calvin adds that Paul's sentence leaves out the contrast (perhaps because it should be obvious) that we are now debtors to the Spirit. Calvin goes on to warn us against contempt and negligence in our walk lest we again find ourselves fighting against God. Darby equates this with the deliverance of Israel out of Egypt and into a new life where we participate with Christ. The flesh will continue to assert itself saying we must follow its desires but the completed work of Christ and the indwelling of the Spirit will testify that we are participants in a new life and joint heirs with Christ whose power gives us the victory! Perhaps John Wesley says it best: "We are not debtors to the flesh — We ought not to follow it." But it is as it were to fight against God, when we extinguish the grace offered to us, by contempt and negligence. (John Calvin) Eph 4:30 And do not bring sorrow to God's Holy Spirit by the way you live. Remember, He has identified you as His own, guaranteeing that you will be saved on the day of redemption. (NLT) Gal 5:25 Since we are living by the Spirit, let us follow the Spirit's leading in every part of our lives. (NLT) The key to all this doctrine of the apostle's, and that which unites holy practice, the Christian life, with absolute grace and eternal deliverance from condemnation, is the new position entirely apart from sin, which death gives to us, being alive in Christ now before God. The power of God, the glory of the Father, the operation of the Spirit, are found acting in the resurrection of Christ, and placing Him, who had borne our sins and been made sin for us, in a new position beyond sin and death before God. And by faith I have part in His death, I participate in this life. (Dr. John Darby) Php 3:21 He will take our weak mortal bodies and change them into glorious bodies like His own, using the same power with which He will bring everything under His control. (NLT) Psa 116:16 O LORD, I am Your servant; yes, I am Your servant, born into Your household; You have freed me from my chains. (NLT) 1Co 6:19-20 Don't you realize that your body is the temple of the Holy Spirit, who lives in you and was given to you by God? You do not belong to yourself, for God bought you with a high price. So you must honor God with your body. (NLT) 1Pe 4:2-3 You won't spend the rest of your lives chasing your own desires, but you will be anxious to do the will of God. You have had enough in the past of the evil things that godless people enjoy—their immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols. (NLT) A Preservative against unsettled Notions A Preservative against unsettled Notions, and want of Principles, in regard to Righteousness and Christian Perfection. Being a more particular Answer to Doctor Trapp’s Four Sermons upon the same Text. To all the True Members of Christ’s Holy Church. Dear Fellow Christians, THE great, and indeed the only motive which prompted me to publish this sermon, was the desire of providing for your security from error, at a time when the deviators from, and false pretenders to truth, are so numerous, that the most discerning find it a matter of the greatest difficulty to avoid being led astray by one or by other into downright falshood. There is no running divisions upon truth; like a mathematical point, it will neither admit of subtraction nor addition: And as it is indivisible in its nature, there is no splitting the difference, where truth is concerned. Irreligion and enthusiasm are diametrical opposites, and true piety between both, like the center of an infinite line, is at an equal infinite distance from the one and the other, and therefore can never admit of a coalition with either. The one erring by defect, the other by excess. But whether we err by defect, or excess, is of little importance, if we are equally wide of the mark, as we certainly are in either case. For whatever is less than truth, cannot be truth; and whatever is more than true must be false. Wherefore, as the whole of this great nation seems now more than ever in danger of being hurried into one or the other of these equally pernicious extremes, irreligion or fanaticism, I thought myself more than ordinarily obliged to rouze your, perhaps, drowsy vigilance, by warning you of the nearness of your peril; cautioning you from leaning towards either side, though but to peep at the slippery precipice; and stepping between you and error, before it comes nigh enough to grapple with you. The happy medium of true christian piety, in which it has pleased the mercy of God to establish you, is built on a firm rock, "and the gates of hell shall never prevail against it." While then you stand steadily upright in the fulness of the faith, falshood and sin shall labour in vain to approach you; whereas, the least familiarity with error, will make you giddy, and if once you stagger in principles, your ruin is almost inevitable. But now I have cautioned you of the danger you are in from the enemies who threaten your subversion, I hope your own watchfulness will be sufficient to guard you from any surprise. And from their own assaults you have nothing to fear, since while you persist in the firm resolution, through God’s grace, to keep them out, irreligion and enthusiasm, falshood and vice, impiety and false piety, will combine in vain to force an entrance into your hearts. Take then, my dearly beloved fellow-members of Christ’s mystical body, take the friendly caution I give you in good part, and endeavour to profit by it: attend wholly to the saving truths I here deliver to you, and be persuaded, that they are uttered by one who has your eternal salvation as much at heart as his own. "And thou, O Lord Jesus Christ, fountain of all truth, whence all wisdom flows, open the understandings of thy people to the light of thy true faith, and touch their hearts with thy grace, that they may both be able to see, and willing to perform what thou requirest of them. Drive away from us every cloud of error and perversity; guard us alike from irreligion and false pretensions to piety; and lead us on perpetually towards that perfection to which thou hast taught us to aspire; that keeping us here in a constant imitation of thee, and peaceful union with each other, thou mayest at length bring us to that everlasting glory, which thou hast promised to all such as shall endeavour to be perfect, even as the Father who is in heaven is perfect, who with thee and the Holy Ghost lives and reigns one God, world without end! Amen, Amen. Eccles. 7:16 Be not righteous over-much, neither make thyself over-wise: Why shouldest thou destroy thyself? RIGHTEOUS over-much! may one say; Is there any danger of that? Is it even possible? Can we be too good? If we give any credit to the express word of God, we cannot be too good, we cannot be righteous over-much. The injunction given by God to Abraham is very strong: "Walk before me, and be thou perfect." The same he again lays upon all Israel, in the eighteenth of Deuteronomy: "Thou shalt be perfect, and without blemish, with the Lord thy God." And lest any should think to excuse themselves from this obligation, by saying, it ceased when the old law was abolished, our blessed Saviour ratified and explained it: "Be ye, therefore, perfect, even as your Father who is in heaven is perfect." So that until our perfection surpasses that of our heavenly Father, we can never be too good nor righteous over-much; and as it is impossible we should ever surpass, or even come up to him in the perfection of goodness and righteousness, it follows in course that we never can be good or righteous in excess. Nevertheless Doctor Trapp has found out that we may be righteous over-much, and has taken no small pains, with much agitation of spirit, to prove that it is a great folly and weakness, nay, a great sin. "O Lord! rebuke thou his spirit, and grant that this false doctrine may not be published to his confusion in the day of judgment!" But if what this hasty, this deluded man advances had been true, could there be any occasion, however, of warning against it in these times, "when the danger (as he himself to his confusion owns) is on the contrary extreme; when all manner of vice and wickedness abounds to a degree almost unheard of?" I answer for the present, that "there must be here sies amongst you, that they who are approved may be made manifest." However, this earthly-minded minister of a new gospel, has taken a text which seems to favour his naughty purpose, of weaning the well-disposed little ones of Christ from that perfect purity of heart and spirit, which is necessary to all such as mean to live to our Lord Jesus. O Lord, what shall become of thy flock, when their shepherds betray them into the hands of the ravenous wolf! when a minister of thy word perverts it to overthrow thy kingdom, and to destroy scripture with scripture! Solomon, in the person of a desponding, ignorant, indolent liver, says to the man of righteousness: "Be not righteous over-much, neither make thyself overwise: Why shouldest thou destroy thyself?" But must my angry, over-sighted brother Trapp, therefore, personate a character so unbecoming his function, merely to overthrow the express injunction of the Lord to us; which obliges us never to give over pursuing and thirsting after the perfect righteousness of Christ, until we rest in him? Father, forgive him, for he knows not what he says! What advantage might not satan gain over the elect, if the false construction, put upon this text by that unseeing teacher, should prevail! Yet though he blushes not to assist satan to bruise our heel, I shall endeavour to bruise the heads of both, by shewing, I. First, The genuine sense of the text in question. II. The character of the persons, who are to be supposed speaking here: And III. The character of the persons spoken to. From whence will naturally result these consequences. First, That the Doctor was grosly (Lord grant he was not maliciously) mistaken in his explanatory sermon on this text, as well as in the application of it. Secondly, That he is a teacher and approver of worldly maxims. Thirdly, That he is of course an enemy to perfect righteousness in men, through Christ Jesus, and, therefore, no friend to Christ: And, therefore, that no one ought to be deluded by the false doctrine he advances, to beguile the innocent, and deceive, if possible, even the elect. I. To come at the true sense of the text in question, it will be necessary to look back, to the preceding verse, where the wise man, reflecting on the vanities of his youth, puts on for a moment his former character. "All things, have I seen in the days of my vanity: (and among the rest) there is a just man that perisheth in his righteousness, and there is a wicked man who prolongeth his life in his wickedness." Now it is very plain, that he is not here talking of a man, who is righteous over-much, in the Doctor’s manner of understanding the words, that is, "faulty, and criminal by excess." For on one side he commends him for being a just man, and full of righteousness, and yet on the other tells us, that his righteousness is the shortening of his life. Whereas, had he looked upon his perishing in righteousness to be an over-righteousness, he would never have called him a just man. Neither by a wicked man, can he mean a man given up to the utmost excess of wickedness, since he tells us, that he prolongeth his life in (or by) his wickedness. Who does not know, that the excess of almost every kind of vice, is of itself a shortener of life. So that the whole opposition and contrast lies between a good man, and a bad man. A good man whose goodness shortens his life, a bad man whose iniquity lengthens his life, or at least is not excessive enough to shorten the thread of it. Solomon, absorbed in these reflections, speaks here by way of prosopopeia, not the sense of Solomon, the experienced, the learned, the wise, but of the former Solomon, a vain young fellow, full of self-love, and the strong desires of life. In the quality of such a one then, he looks with the same eye upon the righteous man, who perishes in his righteousness, as he would on a wicked one, who should perish in his wickedness. For it is neither the righteousness of the one, nor the wickedness of the other, that offends him, but the superlative degrees of both; which tending equally to shorten life, he looks upon them as equally opposite to the self-love he fondles within him. And, therefore, he deems an excess of debauchery as great an enemy to the lasting enjoyment of the pleasures of life, as an extraordinary righteousness would be. Well then might he say to the latter, in this character, "Be not over-much wicked, neither be thou foolish; why shouldst thou die before thy time?" And to the former: "Be not righteous over-much, neither make thyself over-wise: Why shouldst thou destroy thyself?" What wonder then, that a youth of sprightliness and sense, but led away by self-love to be fond of the pleasures and enjoyments of life, when attained without hurry, and possessed without risk; what wonder, I say, that such a youth should conceive an equal dislike to the superlative degrees of virtue and vice, and, therefore, advise such of his companions as give into the excess of debauchery, to refrain from it: as it must infallibly tend to clog their understandings, stupify their senses, and entail upon their constitutions a train of infirmities, which cannot but debilitate their natural vigour, and shorten their days? "Be not over-much wicked, neither be thou foolish: Why shouldst thou die before thy time?" What wonder, that the same self-love should prompt him to dissuade such of his friends or acquaintance, as he wishes to have for companions, and countenancers of his worldly-minded pursuits, from pursuing righteousness and wisdom to a degree that must destroy in them all taste of earthly pleasures, and may possibly impair their constitutions, and forward their end? "Be not righteous over-much, neither make thyself overwise: Why shouldst thou destroy thyself?" This is the sense in which Solomon (placing himself in the state of vanity of his youth) speaks to the one, and the other: to the righteous, and to the ungodly. This is the true, genuine sense of the letter; and every other sense put upon it, is false and groundless, and wrested rather to pervert than explain the truth of the text. O christian simplicity, whither art thou fled? Why will not the clergy speak truth? And why must this false prophet suffer thy people, O Lord, to believe a lye? they have held the truth in unrighteousness. Raise up, I beseech thee, O Lord, some true pastors, who may acquaint them with the nature and necessity of perfect righteousness, and lead them to that love of christian perfection which the angry-minded, pleasure-taking Doctor Trapp, labours to divert them from, by teaching, that "all christians must have to do with some vanities." Is not the meaning of this text plain to the weakest capacity? I have here given it to you, as I have it from the mouth of the royal preacher himself. I have made use of no "philosophy and vain deceit after the tradition of men, after the rudiments of the world, and not after Christ," to impose a fleshly sense upon you, for the sense of the word of God. No, I have given you a natural exposition, obvious from the very words themselves. Hence you may see, my fellow-strugglers in righteousness, how grosly our angry adversary is mistaken in his explanation of this text. Lord! open his eyes, and touch his heart; and convert him, and all those erring ministers, who have seen vain and foolish things for thy people, and have not discovered their iniquity, to turn away thy captivity. For they have erred through wine, and through strong drink are out of the way: The priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink, they err in vision, they stumble in judgment. It is plain from the words of the text, that the royal Preacher was speaking in the person of a vain worldling, when he said, "Be not righteous over-much;" whereby he meant to exhort the truly righteous not to be dismayed, terrified, or disturbed from their constant pursuit of greater and greater perfection of righteousness, until they rest in Christ; notwithstanding the derision, fleshly persuasion, ill-treatment and persecution of worldly men: Who, one day, repenting and groaning for anguish of spirit; shall say within themselves, "These were they whom we had sometime in derision, and a proverb of reproach. We fools, accounted their lives madness; and their end to be without honour. How are they numbered among the children of God, and their lot is among the saints!" How blind then is the application (not to say perverse) which this self-wise clergyman makes from the text, to such as, following the advice of the apostle, (Coloss. 3:2.) "set their affection on things above, not on things on the earth." Must hastiness in anger get the better of sense and truth? Must the people be misled because the pastor cannot, or will not see? Or must the injunction of Christ, "Be perfect, even as your Father, who is in heaven, is perfect," give place to the maxim of the heathen Tully: The greatest reproach to a philosopher, is to consute his doctrine by his practice; if this be the case, alas, what a deplorable, unspeakably deplorable condition is that of some christians! Wherefore, "thus saith the Lord concerning the prophets who make his people to err, that bite with their teeth and cry peace; and he that putteth not into their mouths, they even prepare war against him: therefore night shall be unto you, that ye shall not have a vision, and it shall be dark unto you, that ye shall not divine, and the sun shall go down over the prophets, and the day shall be dark over them. But I will leave these lovers of darkness, and turn to you, O beloved, elect of God! I beseech you, by the bowels of Christ, suffer not yourselves to be deceived by their flattering, sin-soothing speeches. "Be not of that rebellious people, lying children, children who will not hear the law of the Lord: who say to the seers, see not; and to the prophets, prophesy not unto us right things, speak unto us smooth things, prophesy deceits." Follow not those, who flatter you in the vanities they practise themselves. O may you never be of the number of those, in the person of whom Solomon here says, "Be not righteous over-much:" for their character is the character of the beast. II. The character of the persons, who are to be supposed speaking here in the text, is in a word the same with the character of those whom Solomon here personates: who, as is already shewn, are a vain set of men, neither righteous enough to have an habitual desire of improving virtue to its perfection, nor quite so flagitious as to give into self-destroying vices: in a word, they are self-lovers, the sole end of whose pursuits, whether indifferent, bad, or laudable in themselves, is self-enjoyment. Insomuch that they look upon virtue and vice, righteousness and wickedness, with the same eye, and their fondness or aversion for both is alike, as their different degrees appear to be the means to enhance and prolong the enjoyment of pleasure, or to lessen and shorten those pleasures. Thus any virtue, while it is kept within such bounds as may render it subservient to the pleasurable degrees of vice, will meet with no opposition from them; on the contrary, they will even commend it. But the moment it becomes a restraint to vice in moderation (if I may be allowed to make use of terms adequate to their system) from that moment it gives offence, and they put in their caveat, "Be not righteous over-much." In like manner, vice, while confined to certain limits, which rather improve than obstruct pleasures, is with them a desirable good; but no sooner does it launch out into any depth, sufficient to drown and diminish the relish of those pleasures, than they declare open war against it; "Be not over-much wicked." And the reason they assign for their opposition in both cases, is the same: "why shouldst thou destroy thyself? Why shouldst thou die before thy time?" Such is the prudence of the world, the flesh, and the devil. Such the maxims of these refined libertines, so much the more dangerous as they are less obvious; so much the more insinuating, as they are removed from certain extravagancies capable of shocking every man who has the least sense and delicacy. O Lord, how true is it, that the sons of darkness are wiser in their generation than the sons of light! You are not then, beloved in the Lord, to imagine that your greatest opposition, in struggling for perfect righteousness, is to come from profligates, from men whose enormous vices create horror even to themselves: no, your most dangerous, most formidable enemies, are the kind of men I have painted to you, who render vice relishable with a mixture of apparent virtue, and cloath wickedness in the apparel of righteousness: "Beware of them, for they come to you in the cloathing of sheep, but inwardly are ravenous wolves." This perverse generation will ensnare you into ungodliness, by seeming oppositions to vice, and allow you to swallow the seemings of virtue and righteousness like an emetic, only to puke forth the reality of them. They paint black, white, and the white they convert into black. Not content with seeming what they are not, they labour to make you, what they are. Righteousness and wickedness they interweave in an artful tissue, capable of deceiving the very elect, and difficult for the most discerning among them to unravel; as alms-giving and avarice, pride and humility, temperance and luxury, are dextrously blended together; while as mutual curbs to each other, they combine to stem the tide of impediments to worldly enjoyment, which might flow from extraordinary degrees on either side. Thus "Almsgiving (you are told) is very excellent," and you believe the proposition, without knowing the particular sense it is spoken in, which is, that alms-giving is an excellent curb upon avarice, by preserving a rich man from such a superlative love of money as deprives him of the self-enjoyment of it. And upon the strength of this belief, the worldly-minded man, who labours to deceive you, gains credit enough with you to establish this maxim, that all superlative degrees of alms-giving, are great sins, and that a man must never sell all he has and give it to the poor, because some may have families of their own, and ought to make sufficient provision for them, according to that proverb, "Charity begins at home;" when no one, at least scarce any one, is wise enough to know, when he has a sufficiency. O Lord, which are we to believe, these worldlings, or thee? If thou dost deceive us, why dost thou threaten us with punishments, if we do not heed thee? And if the world is deceitful, shall we not flee from it to cleave to thee? "Pride is a great sin" even with these worldlings, inasmuch as the external excesses of it, may obstruct the way to many ambitious terminations of view, and its internal agitation; are the destruction of that peace, to which even self-love aspires; besides, the frequent extravagancy of its motions may not only be prejudicial to health, but a shortner of life. And, therefore, no wonder they should object against it, "Be not over much wicked: why shouldst thou die before thy time?" For this reason, they look upon a little mixture of humility to be not only commendable, but even necessary to curb the extravagant fallies of an over-bearing pride. But then a superlative degree of humility, that is, humility free from the least tincture of pride or vanity, which is the same with them, as "an over-strained humility, is a fault as well as folly;" because, forsooth, it is an expediment to the self-enjoyment of the world and its pleasures; "All christians must have to do with some vanities, or else they must needs go out of the world indeed; for the world itself is all over vanity." Tis nothing, therefore, surprising, my brethren, to see a man of this cast of mind making a vain ostentation of his little superficial acquaintance, with the ancient Greeks and Romans. What is this but acting conformably to his own principle, that "all christians must have to do with some vanities?" And shall we wonder to hear such a one prefer their writings, to those of an apostle; or be astonished to see him wound the apostle with raillery, through your sides, for wishing to know nothing but Jesus Christ, and him crucified? No, with him it is consistency to laugh and reprove you out of the perfection of righteousness, which, however he may play with terms, is with him the same as being righteous over-much; but with you it would be inconsistency, who ought to know no difference between being righteous, and living in a perpetual, habitual desire of being superlatively so. It is no more then, than you ought to expect to hear such advocates for the world cry out to you, "Be not righteous over-much: why should you destroy yourselves?" But, O Lord, surely this is not the same voice which tells us, that unless we humble ourselves like unto children, we shall not enter into the kingdom of heaven, and that he is greatest there, who humbles himself the most like a child! But what will not men advance who are drunk with passion, and intoxicated with self-love? "The vice of intemperance in eating, and drinking, is plain to every body," they own. And, therefore, they give it up as an excess which cannot but tend to the impairing of health, and shortening of life: nay, it drowns the very relish of pleasure in actual eating and drinking. Hence will every refined debauchee exclaim against it with Dr. Trapp: "Be not over much wicked: why shouldst thou destroy thyself?" Little sobriety, say they, is requisite to give a zest to luxury and worldly pleasures. But too much of it is too much, "to eat nothing but bread and herbs, and drink nothing but water, unless there be a particular reason for it (such perhaps as Doctor Cheyne may assign) is folly at best, (that is, even though it be done for Christ’s sake) therefore no virtue:" "Be not then righteous over-much, why shouldst thou destroy thyself?" And if you should answer these carnally-minded men with the words of the apostle, Rom. 8. "We are debtors, not to the flesh, to live after the flesh: For if we live after the flesh, we shall die: but if we, through the spirit, do mortify the deeds of the flesh, we shall live." If you answer them thus, they will tell you, "this is teaching for doctrines the commandments of men." And it will be to as little purpose to answer them, with what St. Paul says elsewhere (Rom. 14:17.) "The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost:" They will not blush to tell you, that "our blessed Saviour came eating and drinking, nay worked a miracle to make wine (at an entertainment) when it is plain there had been more drank than was necessary." To such lengths does the love of the world hurry these self-fond, merry-making worldlings! Tell them of self-denial, they will not hear you, it is an encroachment upon the pleasures of life, and may shorten it of a few days, which you are never sure of possessing; it is being "righteous over-much: why shouldst thou destroy thyself?" Jesus, you will say, tells us (John 12:25.) "He that loveth his life shall lose it, and he that hateth his life in this world, shall keep it unto life eternal." But this and the like, they will inform you, "are hyperbolical phrases." Now what signifies minding Jesus, when he speaks hyperbolically, that is, speaks more than is strictly true. Yet, O Lord Jesus, grant us to mind thee, whatever these worldlings may say; remind us, that if any man will come after thee, he must deny himself, and take up his cross, and follow thee! O how enlarging is it to the soul, to take up the cross of Christ and follow him! But you are charged, ye beloved lovers of perfect righteousness, with extravagances. You allow of "no sort of recreation or diversion; nothing but an universal mortification and self-denial; no pleasure but from religion only:" you teach "that the bodily appetites must not be in the least degree gratified, any farther than is absolutely necessary to keep body and soul together, and mankind in being: No allowances are to be made for melancholy misfortunes, or human infirmity: grief must be cured only by prayer;" (a horrid grievance this, to such as think prayer burdensome at best) "To divert it by worldly amusements is carnal." A heavy charge this: but left it should seem so only to those carnal persons, who are resolved to give way to their carnal appetites; what you look upon at advisable only, these perverters of truth insinuate to be looked upon by you as indispensable duties. And left prevarication should fail, down-right falshoods must be placed to your account, "so that to taste an agreeable fruit, or smell to a rose, must be unlawful with you," however you disown it. But O, my beloved christians, be not discouraged from the pursuit of perfect righteousness by these or such vile misrepresentations. For "blessed are ye when men shall revile you, and shall say all manner of evil against you falsely for the sake of Christ Jesus. Rejoice, and be exceeding glad: For great is your reward in heaven: for so persecuted they the prophets who were before you." Thus far, then, may suffice to shew clearly with what dangerous views the worldly-minded men, whom Solomon personates in the text before us, lay siege to your souls in fair speeches. What I have said, is enough to convince you, that their character is that of the beast, whom St. John, in the Revelations, "saw coming up from the sea (that is, the flagitious world) with seven heads." And what shall we say of a man, a clergyman, who teaches, and is an advocate for their perverse doctrines? May we not, nay, must we not, for the glory of God, and your good, inform you, that he is a "Teacher and approver of worldly maxims." May I not, nay, must I not, give you this caution with the royal preacher: "When he speaketh fair, believe him nor, for there are seven abominations in his heart?" But how different is the character I have given you, from the character of the persons to whom the text under consideration is spoken: that is, the character of all such, as, like you, are resolved never to rest, ’till they rest in Christ Jesus. To shew this, I shall now pass to my third point. III. To what sort of persons does Solomon in the character of a worldling address himself, when he says, "Be not righteous over-much, neither make thyself over-wise: why shouldst thou destroy thyself?" Not to the wicked, ’tis plain; for besides that it would have been an unnecessary precaution, he turns to these in the next verse with another kind of warning, which however has some analogy with this. "Be not over-much wicked, neither be thou foolish, why shouldst thou die before thy time?" Was it then to the righteous, in a common way; that is, to such as content themselves with the observance of the absolute essentials of God’s laws? Surely our adversaries will not allow this, unless they be of opinion, that to be righteous at all, is to be righteous over-much. And yet it cannot possibly be supposed that the persons spoken to, are men perfectly righteous; since, as I proved to you, in the introduction of this discourse, till we come up to the perfection of our heavenly father, we can never be righteous enough, much less perfectly righteous: wherefore, as in this life, men cannot attain to the perfection of their heavenly father, it follows in course that the persons here spoken to, cannot be men perfectly righteous, there being no such men existing; for as St. John saith, "If we say that we have no sin, we deceive ourselves, and the truth is not in us." Alas, O Lord, when shall we be delivered from the body of this death? It remains, that the persons spoken to, in the text, are such only, as persisting stedfastly in a firm adherence to all the essential laws of God, content not themselves with the practice of common virtues in a common degree, but live in a perpetual habitude of desires, struggles, and yearnings towards an intimate union with Christ, the perfection of righteousness. They are not of the number of those righteous with indifference, who would fain blend the service of God and mammon, would fain have Christ and the world for their masters, and halting between two, like the children of Israel of old, with their faces to heaven, and their hearts to the earth, are neither hot nor cold. Alas, would they were cold or hot! But "because they are luke-warm, and neither cold nor hot, the Lord shall spew them out of his mouth." Not so the persons spoken to in my text; not so you, O beloved in God, who having shaken off the world and worldly affections, to run the more swiftly after righteousness, hate your own lives for the sake of Christ. Happy, happy are all you, who put on our Lord Jesus, and with him the new man! "You are the true circumcision which worship God in spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." What wonder then, christians? To you I speak, all ye lovers and strugglers after the perfect righteousness of your divine Master Christ; what wonder is it, that you should be charged with enthusiasm, with folly, with fanaticism and madness? Were not the apostles so before you, when they preached Christ Jesus? Nay were they not reputed drunk with wine? Can you be amazed at it in an age, "when all manner of vice abounds to a degree almost unheard of," when the land is full of adulterers, and because of swearing the land mourneth. O how is the faithful city become an harlot! my heart within me is broken, because of the clergy, all my bones shake? I am like a drunken man, and like a man whom wine hath overcome; because of the Lord, and because of the words of his holiness, perverted by this deluded clergyman. When the clergy, whom Christ has appointed to teach his people "to walk before him and be perfect," become teachers of worldly maxims, what can be expected from the laity? It is notorious, that for the moralizing iniquity of the priest, the land mourns. They have preached and lived many sincere persons out of the church of England. They endeavour to make you vain: (as the prophets did in the days of Jeremiah) they speak a vision out of their own mouth, and not out of the mouth of the Lord. In a word, "both prophet and priest are prophane, and do wickedness in the very house of the Lord." Nay, they say still to them who despise the Lord, The Lord hath said, ye shall have peace; and they say to every one who walketh after the imagination of his own heart, No evil shall come upon you. Such is the language, my beloved lovers of christian perfection, which the indolent, earthly-minded, pleasure-taking clergy of the church of England, use to strengthen the hands of evil-doers, that none may return from his wickedness. Such is the doctrine of the letter-learned divine, who has dipped his pen in gall, to decry perfect righteousness, and to delude you from, it with a false application of that text so grosly misunderstood by him: "Be not righteous over-much, neither be thou over-wise: why shouldst thou destroy thyself?" But suffer not yourselves, my fellow-christians, to be deluded by him. For as I have already shewn to you, he is grosly (Lord grant he was not maliciously) mistaken in his manner of explaining this text; and so far from making a right application of it according to the wise, the experienced Solomon’s intention, he acts the character of a vain libertine, full of self-love, and earthly desires, whom Solomon but personated, to ridicule. But the doctor by realizing that character in himself, becomes the teacher and approver of worldly maxims, which he applies to you, on purpose to destroy in you the yearnings after perfect righteousness in Christ. May I not then, nay, must I not warn you, my beloved, that this man is an enemy to perfect righteous in men through Christ Jesus, and, therefore, no friend to Christ? O that my head was an ocean, and my eyes fountains of tears, to weep night and day for this poor creature, this hood-winked member of the clergy. Pray you, O true christians, pray and sigh mightily to the Lord; importune him in the behalf of this erring pastor; pray that he would vouchsafe to open the eyes, and touch the stubborn heart of this scribe, that he may become better instructed. Otherwise, as the Lord said by the mouth of his true prophet Jeremiah, "Behold, I will feed him with wormwood, and make him drink the water of gall; for from him is prophaneness gone forth into all the land." This good, however, hath he done by attempting to shew the folly, sin, and danger of that which he miscalls being righteous over-much, that is, being superlatively righteous, in desire and habitual struggles; he has thereby given me the occasion to shew you, brethren, in the course of this sermon, the great and real folly, sin, and danger of not being righteous enough; which, perhaps, I should never have thought of doing, had not his false doctrine pointed out to me the necessity of doing it. Thus does the all-wise providence of God, make use of the very vices of men to draw good out of evil; and chuse their very errors to confound falsehood and make way for truth. Though this should be more than our angry adversary intended, yet, Lord, reward him according to his works: and suffer him no longer to be hasty in his words, that we may have room to entertain better hopes of him for the future. Blessed be God for sending you better guides! I am convinced it was his divine will: our dear fellow-creature, Doctor Trapp, falling into such errors, has given so great a shock to the sound religion of christian perfection, that unless I had opposed him, I verily believe the whole flock who listened to his doctrine, would have been scattered abroad like sheep having no shepherd. "But woe to ye scribes and pharisees! Woe be unto the pastors that destroy and scatter the sheep of my pasture, faith the Lord." Full well I know that this sermon will not be pleasing to my poor peevish adversary; but correction is not to pleasure but to profit: few children can be brought willingly to kiss the rod which rebuketh them; though, when they become of riper understanding, they will bless the hand that guided it. Thus shall this angry man, I trust, thank me one day for reproving him, when his reason shall be restored to him by the light of the holy spirit. O Lord, grant thou this light unto him, and suffer him to see with what bowels of pity and tenderness I love him in thee, even while I chasten him. Neither am I insensible, brethren, how offensive my words will be to worldlings in general, who loving falsehood better than truth, and the flesh before the spirit, will still prefer the doctor’s sin-soothing doctrines to the plain gospel verities preached by me. O how my soul pities them. But I have done my duty, I wash my hands, and am innocent of the blood of all. I have not sought to please my hearers, but have spoken plain truth though it should offend. For what things were gain to me, those I counted loss for Christ; and hope I shall ever do so. Not that I presume to think myself already perfect. But "I press forward towards the mark, for the prize of the high-calling of God in Christ Jesus." None of us, as I before told you, can boast of having attained the summit of perfection; though, he is the nearest to it, who is widest from the appetites of the flesh, and he stands the highest, who is the lowliest in his own esteem: wherefore, as many of us as have made any advances towards Christ and his kingdom, "whereto we have already attained, let us walk by the same rule, let us mind the same thing." Walk not then, brethren, according to the ways of the world: but be followers of Christ together with me. And if any, even an angel of light, should presume to teach you any other gospel than that which I have here taught you, let him be accursed. "For you will find many walking, like such of whom I have told you already, and now tell you weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose God is their belly: and whose glory is in their shame, for they mind worldly things. But your conversation is in heaven, from whence also you look for the Saviour, the Lord Jesus Christ: who shall change your vile bodies, that they may be fashioned like unto his glorious body, according to the working whereby he is able to subdue even all things unto himself," even the stubborn heart of our perverse adversary. Which God of his infinite mercy grant, &c. Whitefield, G. (1772). The Works of the Reverend George Whitefield (Vol. 5). London: Edward and Charles Dilly. (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 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 4:13 - Heirs "or the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith." (NASB) "For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith." (KJV) "Clearly, God's promise to give the whole earth to Abraham and his descendants was based not on his obedience to God's law, but on a right relationship with God that comes by faith." (NLT) "For the promise to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith." (NET) "When God promised Abraham and his descendants that the world would belong to him, he did so, not because Abraham obeyed the Law, but because he believed and was accepted as righteous by God." (TEV) There are no grandchildren in the faith but only children. There is always only a first generation that comes only by the righteousness that comes by faith! "and we have a priceless inheritance—an inheritance that is kept in heaven for you, pure and undefiled, beyond the reach of change and decay." (1 Peter 1:4 NLT) "God gave the promises to Abraham and his child. And notice that the Scripture doesn't say "to his children, " as if it meant many descendants. Rather, it says "to His child"—and that, of course, means Christ. This is what I am trying to say: The agreement God made with Abraham could not be canceled 430 years later when God gave the law to Moses. God would be breaking His promise. For if the inheritance could be received by keeping the law, then it would not be the result of accepting God's promise. But God graciously gave it to Abraham as a promise." (Galatians 3:16-18 NLT) "And now that you belong to Christ, you are the true children of Abraham. You are his heirs, and God's promise to Abraham belongs to you." (Galatians 3:29 NLT) The promise, that he should be the heir of the world - Is the same as that he should be "the father of all nations," namely, of those in all nations who receive the blessing. The whole world was promised to him and them conjointly. Christ is the heir of the world, and of all things; and so are all Abraham's seed, all that believe in him with the faith of Abraham (John Wesley) Comments are closed.