Salvation: Condemnation in Adam, Justification in Christ
The apostle says death reigned from Adam to Moses. That depressing fifth chapter of Genesis gives the book of the generations of Adam. It is the record of an endless funeral train interspersed with a hopeless refrain. "And he died ... and he died ... and he died." Then a little light breaks through: "Enoch walked with God and he was not." But the funeral train moves on again and Methuselah was nine hundred and sixty-nine years old, "and he died." "Death reigned from Adam until Moses." It reigned! And it still reigns!
"It reigned even over them that had not sinned after the likeness of Adam's transgression." Who were they? How did Adam sin? Adam knew God's commandment. He had a positive commandment and he broke it. There were children then just as there are today. Over children who had never known the commandment, over mentally deficient ones who never understood the commandment of God - death reigned even over them. Where is the man who dares to deny that the human race is somehow tied up with Adam and his sin? Let him explain why babies die before they come to the age of accountability. There is only one explanation. Adam was the head of the race, and what he did had its effects in his race.
When Christ comes into the scheme of things, his reign goes just as far as that of Adam. You may say you do not think it right that we should die for Adam's sin. But by the same token, is it right for God to give you righteousness when you do not have any? The two things are equal. The ways of God are equal.
Adam and Christ Contrasted
The Contrast of Quality
It is not a contrast of quantity, but a contrast of quality. Here is what Paul says: "If the one trespass caused the death of many, much more will the grace of God abound unto many." In Adam we got what we deserved. Adam receiveth death, and he deserved it: you receive death, and you deserve it. But on the other hand, God gives the saved (those in Christ) something they do not deserve.
The Contrast of Quantity
"The judgment came of one." He is referring, not to one man but to one offence - one trespass. "For the judgment came of one offence unto condemnation, but the free gift came of many offences unto justification." The contrast there is between one offence and many offences. Let me illustrate: Here is a man who goes out into a forest; he takes a match and sets fire to a tree. A small action that anyone could do. (That is what Adam did - he committed a small action anyone could do.) Then you know what would happen in that forest. The fire would travel up the tree and soon the whole forest would be blazing. Now, then suppose somebody came along and put the whole thing out. Would not the second operation be vastly greater, "much more" than the first?
That is what Paul is saying: that condemnation came from one offence, but justification blots out forever millions and millions of offences. Therefore, it is greater.
The Contrast of Certainty
The reign of death is certain. Just as certain as death reigns through Adam, much more certain, we are going to reign through Jesus Christ! "Much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ." Remember that if death is a certain thing in this world, just as certain and much more certain is our reign in eternal life through Jesus Christ!
Adam and Christ Compared
One Act
"Even so by one act of righteousness." The comparison here is between the judgment that came upon all men and the free gift which came unto all men. The one goes just as far as the other - the one came to all men and the second goes to all men.
One Man
"One man's disobedience" as over against "the obedience of one." The comparison there is as to effects. If Adam's sin constituted all sinners, Christ's obedience is going to constitute righteous all those who believe on Him.
The Reign of Grace
"As sin reigned in death, even so might grace reign through righteousness." The comparison there is very obvious. The Jew would say at this point in the chapter, "Well, what is the law for?! So Paul takes just a little phrase there, "The law came in besides," and it means to steal in. "That the offence might abound." It means that 'the law came in that the offence might abound." Sin existed back there. Moreover, God brought the law in, but not to save men. Paul is not approving that old heresy that the law would save men! It was given that the "offence," or sin, might abound. The law came in to show man how great a sinner he is. Commandments stir up the "old man", and he will break the law. The law does not make a man a sinner, but it provokes sin and proves him to be a sinner. All you have to do is to tell folks what they can do and what they cannot do, and then you will have trouble. The way to get rid of sin is not through the law, but through grace! The Jew was glorying and boasting and rejoicing in the very thing that showed him how great a sinner he was. But he was no bigger a fool than some folks are today.
But, "where sin abounded, grace did abound much more exceedingly." Grace super abounded! That is what it means. Grace was greater!
Christ, Righteousness, and Life
In verse 12 Adam, sin, and death are featured. But at the end of verse 21, a direct contrast is made. "Jesus Christ our Lord" corresponds to Adam. "Righteousness" corresponds to sin. "Life corresponds to death.
There is one more term that has no corresponding one. That is "grace"! It is that little word that makes all the difference between Adam, sin, death; and Christ, righteousness, life! It is the added term. And that is why the apostle Paul dares to lay the two things side by side and say, "Look at them! The on is much more than the other!" It is because the one contains the grace of God.
Some people say this passage teaches universalism - that every man is going to be saved, as all were condemned. But look carefully at verse 17. There is a qualifying expression, "they that receive." That is Paul's answer. Receive! Receive! That is what man must do in order to be saved!
~Alva J. McClain~
(continued with # 46 - "Sanctification: The Right Way of Union with Christ")
Tuesday, June 25, 2013
Gentleness Through Suffering
And the Lord’s slave must not engage in heated disputes but be kind toward all, an apt teacher, patient, (2 Tim 2:24)
When God conquers us and takes all the flint out of our nature, and we get deep visions into the Spirit of Jesus, we then see as never before the great rarity of gentleness of spirit in this dark and unheavenly world.
The graces of the Spirit do not settle themselves down upon us by chance, and if we do not discern certain states of grace, and choose them, and in our thoughts nourish them, they never become fastened in our nature or behavior.
Every advance step in grace must be preceded by first apprehending it, and then a prayerful resolve to have it.
So few are willing to undergo the suffering out of which thorough gentleness comes. We must die before we are turned into gentleness, and crucifixion involves suffering; it is a real breaking and crushing of self, which wrings the heart and conquers the mind.
There is a good deal of mere mental and logical sanctification nowadays, which is only a religious fiction. It consists of mentally putting one’s self on the altar, and then mentally saying the altar sanctifies the gift, and then logically concluding therefore one is sanctified; and such an one goes forth with a gay, flippant, theological prattle about the deep things of God.
But the natural heartstrings have not been snapped, and the Adamic flint has not been ground to powder, and the bosom has not throbbed with the lonely, surging sighs of Gethsemane; and not having the real death marks of Calvary, there cannot be that soft, sweet, gentle, floating, victorious, overflowing, triumphant life that flows like a spring morning from an empty tomb.
—G. D. W.
—G. D. W.
“And great grace was upon them all” (Acts 4:33).
~L. B. Cowman~
Monday, June 24, 2013
The Gospel of God's Grace # 44
A Study of the Epistle to the Romans
Work of Christ Greater
But that is not all. The apostle shows that Christ's work not only goes just as deep, but that the work of Christ goes deeper and is vastly greater than the work of Adam. He indicates this three times: "Much more the grace of God ..." (v. 15); "much more ... abundance of grace ..." (v. 17); "And grace did much more abound" (v. 20). In the Greek, Paul's phrase "much more" implies "much more exceedingly," and is translated that way in the ASV.
Many commentators have covered this passage in hundreds of pages. After much investigation, it becomes difficult to be original. But both with the help of others and through independent study, the following outline has become clear:
1. Adam, sin, and death (vv. 12-14)
2. Adam and Christ contrasted (vv. 15-17
3. Adam and Christ compared (vv. 18-21)
4.Christ, righteousness, and life contrasted with Adam, sin, and death (v. 21)
Adam, Sin, and Death
The first word of this passage is "wherefore," or in the ASV version, "therefore." Whenever a man says "wherefore," in his mind is something that has gone before. He is about to sum up an argument, and in this case, Paul is about to sum up all that he has said about condemnation and justification.
"Therefore, as by one man sin entered into the world, and death through sin; and so death passed unto all men; for that all sinned." That is not a complete sentence, which has made commentators frantic in their effort to find out how to complete the sentence. It starts out, "Therefore, but has no concluding phrase.
A passage with a parallel construction is Matthew 25:14. Present in it are a number of italicized words. While it is possible to read the passage and leave out those italicized words, it is then an unfinished sentence. The Greek does that very often. The reason the translators put in the italicized words "the kingdom of heaven is" was because Christ had been talking about the kingdom of heaven. The ASV has put in three other words: "It is ... when." We ask the question, "What is?" the answer must be the thing he was talking about, namely, the kingdom of heaven. With this guide, turn to Romans: "Therefore, it is." What is? The thing Paul had been talking about, namely, justification in Christ. "Therefore, justification in Christ" is like something else. It is like condemnation in Adam. This makes a complete sentence, and the translators are right in supplying the two words "it is." They are understood in the Greek, but must be supplied in the English translation.
Sin has entered into the world, and there is something else that came in too. Sin has not come in alone. "Sin entered ... and death trough sin." The two always go together, like that other pair in the Bible, grace and peace. When grace comes in, peace comes in. When sin comes in, then death comes in at the same time. So the movement is "death through sin."
Is death natural? Certainly not! Death is the most unnatural thing in the world, and it is possible to put your finger on the spot where it entered into the race. God did not start out this world with death, as far as the human race is concerned.
You may say, "What if Adam had not sinned?" Perhaps if Adam had not sinned there would have come a time in his life when he would have been changed, as we are going to be changed when the Lord comes - raised to a higher life and to reign. But Adam did sin, so there came "death through sin."
But that is not all. "And so death passed unto all men." The two Greek words used here are descriptive, sin entered. The figure is that of a house; somebody opens a door and enters. When sin came in, death entered through the same door. After death entered, death moved into all the rooms of the house - "unto every man." Sin entered, but that was not all. Death did not remain isolated - he began to penetrate to everyone. Eventually death will come to every one of us, unless the Lord comes. Death penetrated to all men.
Some protest that it is not fair of God to bring death upon all because of what Adam did back there. They insist it is wrong to argue that sin entered into the world through Adam, and therefore death passed to all men. To answer that objection, Paul gives that last clause: "For that all have sinned."
The man who objects to condemnation in Adam needs to be reminded of the fact that he himself has sinned. Paul has dealt with it - this is just a reminder. Paul says, "If you cannot accept the fact of condemnation in Adam, then reflect upon the fact that you yourself are a sinner and deserve condemnation on the basis of what you have done."
A great many commentators have taken this phrase to mean that all have sinned through Adam. And that is true. But it is laying direct responsibility on each individual man. Paul is dealing with facts. There is a great mystery in connection with sin: how can sin start with one man and spread until it permeates the whole world? What should the whole human race be condemned by the sin of one man? Paul answers these questions, and in doing so he deals with the facts. It is a fact that sin entered into the world and that death entered as a result. It is a fact that men sin. Paul does not attempt to expand his explanation.
Can sin exist without law? Yes, it can. "Until the law, sin was in the world." Read Genesis 6:5-8. Paul has the Jew in mind, and he reminds the Jew that sin was real before the law came into existence. How could man then expect to be justified by law? Even if it had existed, all it could do was to condemn him. But the Jew would say, "Sin is not impute where there is no law. Sin is not put to his account. God can't put sin down to a man's account where there is no law." Paul admits it, but he does not argue. He merely said, "Yes, but nevertheless, sin was there, even though it was not put down to man's account."
Sin is a vastly greater thing than mere transgression of the law. Sin is lawlessness. It exists where there is no law. In the second chapter of this book, the apostle said, "As many as sinned without the law shall perish without the law." And if men have sinned under the law, then they shall be judged by the law. God puts it down to their personal account.
At this point the statement of verse 14 confronts men with a fact. "Nevertheless death reigned." That is proof of it. If you do not believe that sin is in the world, and you do not believe that it is a real thing, go out to the cemetery. There is the evidence of the reign of death! That is the final proof whether sin is a real thing or not.
~Alva J. McClain~
(continued with # 45)
Work of Christ Greater
But that is not all. The apostle shows that Christ's work not only goes just as deep, but that the work of Christ goes deeper and is vastly greater than the work of Adam. He indicates this three times: "Much more the grace of God ..." (v. 15); "much more ... abundance of grace ..." (v. 17); "And grace did much more abound" (v. 20). In the Greek, Paul's phrase "much more" implies "much more exceedingly," and is translated that way in the ASV.
Many commentators have covered this passage in hundreds of pages. After much investigation, it becomes difficult to be original. But both with the help of others and through independent study, the following outline has become clear:
1. Adam, sin, and death (vv. 12-14)
2. Adam and Christ contrasted (vv. 15-17
3. Adam and Christ compared (vv. 18-21)
4.Christ, righteousness, and life contrasted with Adam, sin, and death (v. 21)
Adam, Sin, and Death
The first word of this passage is "wherefore," or in the ASV version, "therefore." Whenever a man says "wherefore," in his mind is something that has gone before. He is about to sum up an argument, and in this case, Paul is about to sum up all that he has said about condemnation and justification.
"Therefore, as by one man sin entered into the world, and death through sin; and so death passed unto all men; for that all sinned." That is not a complete sentence, which has made commentators frantic in their effort to find out how to complete the sentence. It starts out, "Therefore, but has no concluding phrase.
A passage with a parallel construction is Matthew 25:14. Present in it are a number of italicized words. While it is possible to read the passage and leave out those italicized words, it is then an unfinished sentence. The Greek does that very often. The reason the translators put in the italicized words "the kingdom of heaven is" was because Christ had been talking about the kingdom of heaven. The ASV has put in three other words: "It is ... when." We ask the question, "What is?" the answer must be the thing he was talking about, namely, the kingdom of heaven. With this guide, turn to Romans: "Therefore, it is." What is? The thing Paul had been talking about, namely, justification in Christ. "Therefore, justification in Christ" is like something else. It is like condemnation in Adam. This makes a complete sentence, and the translators are right in supplying the two words "it is." They are understood in the Greek, but must be supplied in the English translation.
Sin has entered into the world, and there is something else that came in too. Sin has not come in alone. "Sin entered ... and death trough sin." The two always go together, like that other pair in the Bible, grace and peace. When grace comes in, peace comes in. When sin comes in, then death comes in at the same time. So the movement is "death through sin."
Is death natural? Certainly not! Death is the most unnatural thing in the world, and it is possible to put your finger on the spot where it entered into the race. God did not start out this world with death, as far as the human race is concerned.
You may say, "What if Adam had not sinned?" Perhaps if Adam had not sinned there would have come a time in his life when he would have been changed, as we are going to be changed when the Lord comes - raised to a higher life and to reign. But Adam did sin, so there came "death through sin."
But that is not all. "And so death passed unto all men." The two Greek words used here are descriptive, sin entered. The figure is that of a house; somebody opens a door and enters. When sin came in, death entered through the same door. After death entered, death moved into all the rooms of the house - "unto every man." Sin entered, but that was not all. Death did not remain isolated - he began to penetrate to everyone. Eventually death will come to every one of us, unless the Lord comes. Death penetrated to all men.
Some protest that it is not fair of God to bring death upon all because of what Adam did back there. They insist it is wrong to argue that sin entered into the world through Adam, and therefore death passed to all men. To answer that objection, Paul gives that last clause: "For that all have sinned."
The man who objects to condemnation in Adam needs to be reminded of the fact that he himself has sinned. Paul has dealt with it - this is just a reminder. Paul says, "If you cannot accept the fact of condemnation in Adam, then reflect upon the fact that you yourself are a sinner and deserve condemnation on the basis of what you have done."
A great many commentators have taken this phrase to mean that all have sinned through Adam. And that is true. But it is laying direct responsibility on each individual man. Paul is dealing with facts. There is a great mystery in connection with sin: how can sin start with one man and spread until it permeates the whole world? What should the whole human race be condemned by the sin of one man? Paul answers these questions, and in doing so he deals with the facts. It is a fact that sin entered into the world and that death entered as a result. It is a fact that men sin. Paul does not attempt to expand his explanation.
Can sin exist without law? Yes, it can. "Until the law, sin was in the world." Read Genesis 6:5-8. Paul has the Jew in mind, and he reminds the Jew that sin was real before the law came into existence. How could man then expect to be justified by law? Even if it had existed, all it could do was to condemn him. But the Jew would say, "Sin is not impute where there is no law. Sin is not put to his account. God can't put sin down to a man's account where there is no law." Paul admits it, but he does not argue. He merely said, "Yes, but nevertheless, sin was there, even though it was not put down to man's account."
Sin is a vastly greater thing than mere transgression of the law. Sin is lawlessness. It exists where there is no law. In the second chapter of this book, the apostle said, "As many as sinned without the law shall perish without the law." And if men have sinned under the law, then they shall be judged by the law. God puts it down to their personal account.
At this point the statement of verse 14 confronts men with a fact. "Nevertheless death reigned." That is proof of it. If you do not believe that sin is in the world, and you do not believe that it is a real thing, go out to the cemetery. There is the evidence of the reign of death! That is the final proof whether sin is a real thing or not.
~Alva J. McClain~
(continued with # 45)
Letting Go Is Hard
I am the LORD your God. You shall have no other gods before Me. - Exodus 20:2-3
Corrie Ten Boom once said that she learned to hold on to things loosely because it hurt too much when God pried them away. There are many things in our life that we get attached to: our work becomes our identity, our homes become our personality, our children become our goals. Sometimes it is hard to know who we were before these things came in and took over our lives. Where do I end and these things begin? When God challenges us on our priorities, it is difficult to truly understand what He is doing.
Because I work in the ministry, it gets confusing at times to separate my walk with the Lord from my work in the Lord. Recently, I have fallen in love with the plans of a ministry that truly helps people and honors God. I received His promises and His revelation of how to get the ministry started. Then, out of the blue, I had the sense that He wanted me to give the ministry to someone else to do. He used me to get the ministry going, but now He wanted me to let it go and not feel that I must do the work for Him. It was hard to let go because that ministry had become a key part of my life. How do you let go of something that God placed in your heart to do, so that you can honor God by not doing it?
We have to remember that nothing is ours. We are just stewards entrusted with the Master's gifts. Our calling is to be obedient. Our hearts are to have nothing above Him, including His ministries. We are to align ourselves up with Jesus, to rest at His feet and to have a relationship with Him. Jesus wants you, not what you can do.
Lord, thank You that You don't want my attention divided. I am sorry that I fall in love with the work to a point of missing Your will. Help me to walk in Your paths and stay in step with Your call. You have given me everything I have and I give them back to You. Be glorified in me. Amen.
~Daily Disciples Devotional~
Sunday, June 23, 2013
The Gospel of God's Grace # 43
A Study of the Epistle to the Romans
Salvation: Condemnation in Adam But Justification in Christ
Romans 5:12-21
The passage now before us looks different. Perhaps the apostle Peter was thinking about this passage when he wrote that the apostle Paul had written some things that were hard to be understood 2 Peter 3:16). Even though this is a very difficult passage, the outstanding ideas are plain. A constant reading of this passage under the leadership of the Spirit of God never fails to bear fruit.
This particular paragraph closes the section called "Justification." In reality it is the conclusion of the first two sections, one on condemnation and the other on justification. This section is a wonderful comparison, but also a contrast between condemnation and justification.
Key Idea
To find the key idea, first look at verse 16: "For the judgment was by one to condemnation, but the free gift is of many offences unto justification." That is one contrast between condemnation and justification. In verse 18 the same idea is repeated. Condemnation and justification are laid side by side.
But then again, this section is more than that. It is not only a contrast and a comparison between condemnation and justification, but it is also inevitably a comparison and a contrast between Adam and Christ, for our condemnation flows from Adam. And our justification flows from Jesus Christ. So any involve necessarily a comparison between the two men from whom these two states come.
You will find this indicated in verse 14, the last phrase: "Who [Adam] is the figure of him that was to come." What does "figure" mean? It means type. "Who is the type of Him who was to come," that is, Christ.
So we have the key. This passage will set forth not only a contrast and a comparison between condemnation and justification, but also a comparison and a contrast between Adam and Christ.
Seed Thought
In reality this whole section is a development and an expansion of a text which is found in 1 Corinthians 15;45: "The first man Adam became a living soul; the last Adam became a lifegiving spirit". The first letter to the Corinthians was written before the letter to the Romans. Therefore, Paul in chapter 15 of 1 Corinthians expresses the seed thought of this whole section of Romans. In this section Paul concentrates on he first Adam and the last Adam - compares the two, compares their work and the consequences and results that flow from their work.
If in Adam we are all condemned, then in Christ everyone (who knows Christ) receives justification. Naturally, as he has now dealt with condemnation and justification fully, nothing remains except to demonstrate that justification in Christ is many times greater than the condemnation in Adam.
Characteristics of the Passage
A few outstanding characteristics of the passage can be noted before a more complete and detailed study of the passage.
Begins with Adam, Ends With Christ
First of all, the section begins with Adam and ends with Jesus Christ: "That grace might reign through righteousness unto eternal life through Jesus Chris our Lord." We have the "bad news" first, while the best news is held for the end.
Six Contrasts
This passage contains at least six pairs of contrasting terms: 1. Adam and Christ; 2. disobedience and obedience; sin and righteousness; law and grace; condemnation and justification; and death and life.
Four Kings
There are four "kings" mentioned in this section: 1. "Death reigned"; "sin... reigned"; 3. "grace reign[s]; 4. "they [believers] shall reign".
Work of Christ as Deep
This whole passage demonstrates that the work of Jesus Christ goes as deep as the work of Adam and is as far-reaching in its effects. One significant phrase has three occurrences. "So then as through one trespass the judgment came unto all men to condemnation, even so ..." "For as through the one man's disobedience the many were made sinners, even so ..."; "That, as sin reigned in death, even so ...". The effect of "even so" is to equate Christ's work with Adam's work.
~Alva J. McClain~
(continued with # 44)
Salvation: Condemnation in Adam But Justification in Christ
Romans 5:12-21
The passage now before us looks different. Perhaps the apostle Peter was thinking about this passage when he wrote that the apostle Paul had written some things that were hard to be understood 2 Peter 3:16). Even though this is a very difficult passage, the outstanding ideas are plain. A constant reading of this passage under the leadership of the Spirit of God never fails to bear fruit.
This particular paragraph closes the section called "Justification." In reality it is the conclusion of the first two sections, one on condemnation and the other on justification. This section is a wonderful comparison, but also a contrast between condemnation and justification.
Key Idea
To find the key idea, first look at verse 16: "For the judgment was by one to condemnation, but the free gift is of many offences unto justification." That is one contrast between condemnation and justification. In verse 18 the same idea is repeated. Condemnation and justification are laid side by side.
But then again, this section is more than that. It is not only a contrast and a comparison between condemnation and justification, but it is also inevitably a comparison and a contrast between Adam and Christ, for our condemnation flows from Adam. And our justification flows from Jesus Christ. So any involve necessarily a comparison between the two men from whom these two states come.
You will find this indicated in verse 14, the last phrase: "Who [Adam] is the figure of him that was to come." What does "figure" mean? It means type. "Who is the type of Him who was to come," that is, Christ.
So we have the key. This passage will set forth not only a contrast and a comparison between condemnation and justification, but also a comparison and a contrast between Adam and Christ.
Seed Thought
In reality this whole section is a development and an expansion of a text which is found in 1 Corinthians 15;45: "The first man Adam became a living soul; the last Adam became a lifegiving spirit". The first letter to the Corinthians was written before the letter to the Romans. Therefore, Paul in chapter 15 of 1 Corinthians expresses the seed thought of this whole section of Romans. In this section Paul concentrates on he first Adam and the last Adam - compares the two, compares their work and the consequences and results that flow from their work.
If in Adam we are all condemned, then in Christ everyone (who knows Christ) receives justification. Naturally, as he has now dealt with condemnation and justification fully, nothing remains except to demonstrate that justification in Christ is many times greater than the condemnation in Adam.
Characteristics of the Passage
A few outstanding characteristics of the passage can be noted before a more complete and detailed study of the passage.
Begins with Adam, Ends With Christ
First of all, the section begins with Adam and ends with Jesus Christ: "That grace might reign through righteousness unto eternal life through Jesus Chris our Lord." We have the "bad news" first, while the best news is held for the end.
Six Contrasts
This passage contains at least six pairs of contrasting terms: 1. Adam and Christ; 2. disobedience and obedience; sin and righteousness; law and grace; condemnation and justification; and death and life.
Four Kings
There are four "kings" mentioned in this section: 1. "Death reigned"; "sin... reigned"; 3. "grace reign[s]; 4. "they [believers] shall reign".
Work of Christ as Deep
This whole passage demonstrates that the work of Jesus Christ goes as deep as the work of Adam and is as far-reaching in its effects. One significant phrase has three occurrences. "So then as through one trespass the judgment came unto all men to condemnation, even so ..." "For as through the one man's disobedience the many were made sinners, even so ..."; "That, as sin reigned in death, even so ...". The effect of "even so" is to equate Christ's work with Adam's work.
~Alva J. McClain~
(continued with # 44)
Stopping the Enemy
...because everyone who has been fathered by God conquers the world. This is the conquering power that has conquered the world: our faith. (1 John 5:4)
At every turn in the road one can find something that will rob him of his victory and peace of mind, if he permits it. Satan is a long way from having retired from the business of deluding and ruining God’s children if he can. At every milestone it is well to look carefully to the thermometer of one’s experience, to see whether the temperature is well up.
Sometimes a person can, if he will, actually snatch victory from the very jaws of defeat, if he will resolutely put his faith up at just the right moment.
Faith can change any situation. No matter how dark it is, no matter what the trouble may be, a quick lifting of the heart to God in a moment of real, actual faith in Him, will alter the situation in a moment.
God is still on His throne, and He can turn defeat into victory in a second of time, if we really trust Him.
“God is mighty! He is able to deliver;
Faith can victor be in every trying hour;
Fear and care and sin and sorrow be defeated
By our faith in God’s almighty, conquering power.
“Have faith in God, the sun will shine,
Though dark the clouds may be today;
His heart has planned your path and mine,
Have faith in God, have faith alway.”
“When one has faith, one does not retire; one stops the enemy where he finds him.”
~L. B. Cowman~
Saturday, June 22, 2013
The Gospel of God's Grace # 42
A Study of the Epistle to the Romans
Salvation: The Blessings that Accompany Justification
Patience Works Experience
It is further affirmed that "patience worketh" something else, namely, "experience." The word "experience" means proof or testing, for that is what experience is. Here is the explanation: You enter into tribulation and that tribulation makes you steadfast, and your steadfastness becomes an experience, or a proof that you are a child of God.
Experience Works Hope
Paul does not stop there. He says that "experience" works something else, namely, hope! Here is a beautiful circle! It started with hope, "Hope of the glory of God." Then tribulation worked steadfastness, and steadfastness proved to us that we are children of God, and when we were proven children of God, we were encouraged in our spirits and we completed the circle with "hope of the glory of God."
Hope Maketh Not Ashamed
Paul is not talking about hope in any abstract sense. Some of our hopes have made us ashamed. Some of our hopes have disappointed us. How many there have been in my life and in your life! A father man stand by his son, a dissipated wretch, and say, "I had hoped." A mother may stand by the casket of a loved one that has gone and say, "I had hoped." Or a man may look upon the fragments of his fortune, when it has been distributed to the winds and is gone, and say, "I had hoped," but his hopes did not issue in fruition. They failed, and that failure made him ashamed.
He is not talking about "all" hope here, because many a hope there is that has failed utterly. He is talking about a certain, specific hope - a definite hope. This is the way it reads in the original - the little article the is before the word hope. "And hope in the abstract, but "the hope" - a certain hope, a Christian hope. That hope will never make you ashamed. It will never fail you. It will never disappoint you. That little article "the" points back to the second verse. What is "the hope"? Hope of the glory of God!
The rest of the section is devoted to showing us why this hope can never fail. "The hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Spirit which is given unto us" (Romans 5:5). How does Christ dwell in our hearts? By the Holy Spirit, and Christ in you is "the hope of glory" (Col. 1:27). So this hope of ours cannot fail or make us ashamed, because He has come into our hearts and shed His love abroad by the Holy Spirit.
If God loved us so much as to come into us and live in us, and if your body is the temple of the Holy Spirit, can that hope ever be disappointed? Certainly not! "There is a hope that maketh not ashamed!"
Verse 6 opens with the word "for". Now read the next three verses. Paul compares God's love with human love. "For scarcely for a righteous man will one die: yet peradventure [perhaps] for a good man some would even dare to die." That is what men would do. "But God commendeth his love toward us, in that, while we were yet sinners [or enemies] Christ died for us"! Now, what does that mean? It simply means that in the death of Christ for us we have such a proof of God's love that we know He will not forsake us. He rescued us when we were enemies by a supreme act of love. Now that we are His, He will take us all the way through to the end.
That is what Paul argues for in the ninth verse. He says, "How much more then." If while we were sinners and enemies He "died" for us, will He allow us to come into wrath? Not at all! "Much more then, being now justified by his blood, we shall be saved from wrath through him." Wrath would be the thing that would destroy our "hope of glory." If, while I was a sinner, God loved me enough to give His Son for me, now when I am justified, how much more will He continue in His love for me. "Much more, being reconciled, we shall be saved by His life" (5:10). Read it this way: "We shall be kept safe by His life."
A Christian scientist one time quoted this passage to me, saying that we were saved by Christ's life, and not by His death, but I said, "You are not reading the whole passage. He reconciled us by His death." "He is able also to save them to the uttermost that cometh unto God through Him, seeing he ever liveth to make intercession for them" (Hebrews 7:25). Jesus Himself said, "Because I live, ye shall live also" (John 14:19). So, we are kept safe by His life. Romans 8:32 reads: "He that spared not his own Son, but delivered him up for us all, how shall He not with Him also freely give us all things?" Romans 834 goes on with the same theme: "It is Christ that died," but Paul doesn't stop there, "Yes rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." So, if it is the death of Christ that wipes out all our sins and gives us justification and righteousness in the sight of God, it is His life that keeps us safe forever!
A real Chritian cannot talk about being afraid of losing his salvation. When Jesus Christ went to the Cross, He took upon Himself the debt for our sin, and He paid it. If Christ had not paid the debt of sin in full, He would still be dead. The only reason God raised Him from the dead was because He paid it! When Jesus Christ went to the Cross and paid our debt in full, He was raised from the dead. "Death hath no more dominion over Him," because sin's penalty is paid forever. The fact that He is alive today is the pledge that His payment is eternal. He would have to be dragged down from heaven in order for us to fall. If He lives, we live. If He dwells in heavenly places, we will sit there.
Now Paul closes this section by saying, "And not only so, but we rejoice in God" (5:11). The passage closes as it began: "Through our Lord Jesus Christ." It had begun: "Being justified by faith, we have peace with God, through our Lord Jesus Christ," and it closes: "We rejoice in God, through our Lord Jesus Christ!" No man has any hope apart from the Son of God. There is no approach to God the Father, save through the Son of God.
These are the blessings which accompany justification. Perhaps they are not all new to you, but if any one of them is new, may this be the day you begin to enjoy it. It is yours, so enjoy it, and especially your tribulations.
~Alva J. McClain~
(continued with # 43 - Salvation: Condemnation in Adam But Justification in Christ")
Salvation: The Blessings that Accompany Justification
Patience Works Experience
It is further affirmed that "patience worketh" something else, namely, "experience." The word "experience" means proof or testing, for that is what experience is. Here is the explanation: You enter into tribulation and that tribulation makes you steadfast, and your steadfastness becomes an experience, or a proof that you are a child of God.
Experience Works Hope
Paul does not stop there. He says that "experience" works something else, namely, hope! Here is a beautiful circle! It started with hope, "Hope of the glory of God." Then tribulation worked steadfastness, and steadfastness proved to us that we are children of God, and when we were proven children of God, we were encouraged in our spirits and we completed the circle with "hope of the glory of God."
Hope Maketh Not Ashamed
Paul is not talking about hope in any abstract sense. Some of our hopes have made us ashamed. Some of our hopes have disappointed us. How many there have been in my life and in your life! A father man stand by his son, a dissipated wretch, and say, "I had hoped." A mother may stand by the casket of a loved one that has gone and say, "I had hoped." Or a man may look upon the fragments of his fortune, when it has been distributed to the winds and is gone, and say, "I had hoped," but his hopes did not issue in fruition. They failed, and that failure made him ashamed.
He is not talking about "all" hope here, because many a hope there is that has failed utterly. He is talking about a certain, specific hope - a definite hope. This is the way it reads in the original - the little article the is before the word hope. "And hope in the abstract, but "the hope" - a certain hope, a Christian hope. That hope will never make you ashamed. It will never fail you. It will never disappoint you. That little article "the" points back to the second verse. What is "the hope"? Hope of the glory of God!
The rest of the section is devoted to showing us why this hope can never fail. "The hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Spirit which is given unto us" (Romans 5:5). How does Christ dwell in our hearts? By the Holy Spirit, and Christ in you is "the hope of glory" (Col. 1:27). So this hope of ours cannot fail or make us ashamed, because He has come into our hearts and shed His love abroad by the Holy Spirit.
If God loved us so much as to come into us and live in us, and if your body is the temple of the Holy Spirit, can that hope ever be disappointed? Certainly not! "There is a hope that maketh not ashamed!"
Verse 6 opens with the word "for". Now read the next three verses. Paul compares God's love with human love. "For scarcely for a righteous man will one die: yet peradventure [perhaps] for a good man some would even dare to die." That is what men would do. "But God commendeth his love toward us, in that, while we were yet sinners [or enemies] Christ died for us"! Now, what does that mean? It simply means that in the death of Christ for us we have such a proof of God's love that we know He will not forsake us. He rescued us when we were enemies by a supreme act of love. Now that we are His, He will take us all the way through to the end.
That is what Paul argues for in the ninth verse. He says, "How much more then." If while we were sinners and enemies He "died" for us, will He allow us to come into wrath? Not at all! "Much more then, being now justified by his blood, we shall be saved from wrath through him." Wrath would be the thing that would destroy our "hope of glory." If, while I was a sinner, God loved me enough to give His Son for me, now when I am justified, how much more will He continue in His love for me. "Much more, being reconciled, we shall be saved by His life" (5:10). Read it this way: "We shall be kept safe by His life."
A Christian scientist one time quoted this passage to me, saying that we were saved by Christ's life, and not by His death, but I said, "You are not reading the whole passage. He reconciled us by His death." "He is able also to save them to the uttermost that cometh unto God through Him, seeing he ever liveth to make intercession for them" (Hebrews 7:25). Jesus Himself said, "Because I live, ye shall live also" (John 14:19). So, we are kept safe by His life. Romans 8:32 reads: "He that spared not his own Son, but delivered him up for us all, how shall He not with Him also freely give us all things?" Romans 834 goes on with the same theme: "It is Christ that died," but Paul doesn't stop there, "Yes rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." So, if it is the death of Christ that wipes out all our sins and gives us justification and righteousness in the sight of God, it is His life that keeps us safe forever!
A real Chritian cannot talk about being afraid of losing his salvation. When Jesus Christ went to the Cross, He took upon Himself the debt for our sin, and He paid it. If Christ had not paid the debt of sin in full, He would still be dead. The only reason God raised Him from the dead was because He paid it! When Jesus Christ went to the Cross and paid our debt in full, He was raised from the dead. "Death hath no more dominion over Him," because sin's penalty is paid forever. The fact that He is alive today is the pledge that His payment is eternal. He would have to be dragged down from heaven in order for us to fall. If He lives, we live. If He dwells in heavenly places, we will sit there.
Now Paul closes this section by saying, "And not only so, but we rejoice in God" (5:11). The passage closes as it began: "Through our Lord Jesus Christ." It had begun: "Being justified by faith, we have peace with God, through our Lord Jesus Christ," and it closes: "We rejoice in God, through our Lord Jesus Christ!" No man has any hope apart from the Son of God. There is no approach to God the Father, save through the Son of God.
These are the blessings which accompany justification. Perhaps they are not all new to you, but if any one of them is new, may this be the day you begin to enjoy it. It is yours, so enjoy it, and especially your tribulations.
~Alva J. McClain~
(continued with # 43 - Salvation: Condemnation in Adam But Justification in Christ")
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