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Romans 1-6 Review · Providence Baptist Church - Sermons

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Good morning. This morning we'll be in Romans chapter 1 through 6. Can you take a copy of God's word and turn there with me please?
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!
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One thing that Shai and I enjoy to do is puzzles. We've not done many of them, but when we do, we really enjoy getting together and do them.
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More her than me, though. When putting together a puzzle, typically we find all the
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end pieces and try to get them aligned and fit together. And when the border is connected, we can see how all the interior pictures kind of fit together.
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So this morning, as we move forward in Romans to chapter 7, I thought it'd be really helpful if we spend a little bit of time reviewing chapters 1 through 6,
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so that we can get the structural bearings on the whole book. So as we come to chapter 7, when we're studying the book and we're going through it,
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it makes sense what was said previously. It helps us understand what is said in chapter 7.
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So my hope this morning is to take on that daunting task of reviewing chapters 1 through 6.
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And I hope that during this time we'll see where Paul is going, how is he building this grand argument,
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and that our hearts would be reminded and enriched in the gospel that we've heard thus far
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in Romans chapters 1 through 6.
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When Nathan began to teach the book of Romans, and as he has been preaching it,
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he's often told us the theme of the book of Romans is the gospel.
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And Luther said it is the purest of gospels, and that we should ponder this book all the time.
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Nathan said the theme of the whole book is salvation is by grace alone,
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through faith alone, and Christ alone.
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So this morning, the theme that we're going to be unpacking chapter by chapter
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is that salvation is by grace alone, through faith alone, in Christ alone.
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To help us with this and with the amount of scripture we're going through,
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I provided an outline this morning.
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So if you open your bulletins, you can find that outline,
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and it'll provide the ways in which we see this truth explained.
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In that outline, the points are,
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The glory of the gospel, Romans 1, 16 through 17.
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God's righteousness against sin, Romans 1, 18 through 3, 20.
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Justification by grace, through faith, in Christ, Romans 3, 21 through Romans 5, 11.
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The basis of our justification, federal headship, Romans 5, 1 through 21.
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The basis of our justification, union with Christ, Romans 6, 1 through 21.
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And as we go through this, just to remind you, this is a big arching overview,
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so it'll be a little less experiential in application.
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But my hope is, as we go into chapter 7 next week, and the week after,
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that there'll be lots more application in the text.
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So point number one, the glory of the gospel of Jesus Christ, Romans 1, 16 through 17.
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Romans 1, 16 and 17 provide the theme and the summary of the whole book.
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Paul sets out and says, this is what the book is about.
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And then the chapters have to explain the truths found in Romans 1, 16 through 17.
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And I believe what he's saying is, look at the gloriness of this gospel that we have, that we possess.
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Verses 16 through 17 say,
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I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes,
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to the Jew first and also to the Greek.
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For in it, the righteousness of God is revealed from faith for faith.
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As it is written, the righteous shall live by faith.
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Paul is asserting that we should not have any shame over the good news that we possess,
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but we should glory in it.
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It should be something that causes us to rejoice in, to embrace, to treasure.
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The gospel is the announcement of good news that brings salvation.
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It rescues, redeems, and reconciles.
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It liberates, empowers, and secures.
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It motivates, convicts, and assures.
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Brothers, this gospel is powerful.
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And it is at work, even now, in our hearts, sanctifying us, calling us to the glorious grace of our King Jesus.
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So we see this with two ways in the first two verses that we're going over.
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The first is we see the glory of the gospel is without distinction.
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The gospel was first proclaimed to the Jews, but through the Torah, the prophets, and the writings,
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they had the prophecies, they had the covenants, and all this points them to a coming Messiah.
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But it wasn't just for the Jews.
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Paul's making the point that it is for all who believe.
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Colossians 3.11 says,
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There is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free,
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but Christ is all and in all.
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And Romans 3.28-29 says,
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And Paul's response is,
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Yes, God is God of the Gentiles also.
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The gospel does not discriminate.
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It is for all peoples and all nations.
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Every tongue, tribe, language, and people will be present at the Feast of the Lamb.
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The gospel motivates us to share the good news with the poor and the rich,
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with the American, the African, and the Asian,
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with the Jew and the Muslim,
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so that Christ is in all and is all.
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It is the gospel of the Gentiles also, without distinction.
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It is this that we see as faithful to our God that drives us to send missionaries,
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that drives us to send people throughout the whole world and to give up the people we love
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so that every tribe and tongue would hear
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and that every tribe and tongue would believe in our Lord Jesus Christ.
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Secondly, we see that the gospel is one that is apart from works or without works.
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The gospel is not a message of law, but of grace.
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It is a message that the righteous shall live by faith.
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In the gospel, the righteousness of Christ is imputed or credited to those who believe.
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Salvation is by grace alone, through faith alone, and not of our own doing.
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And we see this in Galatians 2.15.
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It says,
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The rest of the book of Romans demonstrates how we are saved by grace,
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through faith, and Christ alone.
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The gospel is for all peoples and not based on the will or works of man,
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but on the God who saves.
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In application to this first point,
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we should think often about the gospel that has saved us.
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Think often about our position before God that is based on grace,
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through faith,
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in Jesus Christ alone.
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And it should cause us deep gratitude,
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should promote great gratitude in our heart,
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and even abound in joy.
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Our hearts should be aflamed by the gospel of our Lord.
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The song by Sovereign Grace called,
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I Will Glory My Redeemer,
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expresses these verses beautifully.
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It's on the back of your bulletin if you'd like to read along with me.
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It says,
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I will glory in my redeemer,
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whose priceless blood has ransomed me.
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Mine was the sin that drove the bitter nails
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and hung him on that judgment tree.
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I will glory in my redeemer,
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who crushed the power of sin and death,
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my only savior before the holy judge,
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the lamb who is my righteousness,
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the lamb who is my righteousness.
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I will glory in my redeemer,
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my life he bought,
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my love he owns.
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I have no longings for another,
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I'm satisfied in him alone.
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Yes,
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I will glory in my redeemer,
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his faithfulness,
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my standing place.
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Though foes are many rush upon me,
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my feet are firm held by his grace.
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My feet are firm held by his grace.
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I will glory in my redeemer,
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who carries me on eagle's wings.
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He crowns my life with love and kindness.
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His triumph song I'll ever sing.
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And I will glory in my redeemer,
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who waits for me at gates of gold.
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And when he calls me,
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it will be paradise,
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his face forever to behold.
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We have a glorious gospel.
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So let us glory in our redeemer,
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who has saved us by grace through faith.
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This salvation is without distinction
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and without works.
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Point number two,
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God's righteousness against sin,
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Romans 1.18 through 3.20.
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Paul is about to explain
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the great love that is found in the gospel
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and the amazing grace that we have through it.
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But first,
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he must state the problem.
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For someone to know the remedy,
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they need to know the disease.
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For us to treasure grace,
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we need to know why we need it.
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We need to know the problem.
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Paul begins by putting forth bad news.
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This says that all have sinned
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and all are held accountable for their sin.
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So first,
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we see that all have sinned.
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The first three chapters of Romans
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is very clear that all have sinned.
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And we get to verse 23 of chapter 3.
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It says,
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all have sinned and fallen short of the glory of God.
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The Puritan Ralph Benning,
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in his book,
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The Sinfulness of Sin,
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says,
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Sin is the transgression of God's law.
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Sin is contrary to God.
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Sin is contrary to the works of God,
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to the law and the will of God,
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to the image of God,
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to the people and children of God,
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and is set against the glory of God.
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Benning makes a really keen insight for us to note
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that we see in Romans chapter 1 through 3
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that when we look at sin,
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we need to see it in reference to its God orientation.
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Who is sin ultimately against?
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So in Romans 1 through 3,
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God has universally revealed himself to all peoples.
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Instead of exalting in his glory
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through knowing,
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esteeming,
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loving,
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rejoicing,
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and praising him,
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we see in verse 18
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that these people have suppressed the truth.
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And in verse 23 of chapter 1,
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we see they have exchanged
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the glory of the immortal God
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for his creation.
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Man has rejected God
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and has failed to give thanks or honor to him
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is what chapter 1 is telling us.
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And due to man's rebellion,
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God gave man over to his impurities
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and the lusts of his heart.
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Joel Beeky,
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in a way that is very much convictional,
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says this regarding our perspective of sin.
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Today,
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sin is often lamented over
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because of its consequences.
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Since it destroys marriages,
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ruins lives,
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and wrecks havoc on God's good order,
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people grieve over the temporal consequences of sin
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and what it does in our fallen world.
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But few sigh and cry
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over the abomination of sin
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because it is such an offense against God.
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David cried against thee,
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thee only,
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have I sinned.
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When you become aware of your sin,
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what grieves you more,
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that it causes harm to you and others,
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or that it offends and grieves the heart of God?
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The Puritans often viewed
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the gravity of sin in proportion
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to the infitude of God's majesty.
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Since God is infinitely glorious
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and majestic and holy and righteous,
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sin is unspeakably heinous.
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And they often talked about this point.
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In Romans 1 through 3,
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we're reminded that sin is egregious.
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And our sin is ultimately aimed toward God.
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But sin is wicked,
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not because of its temporal effect,
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though that is devastating.
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Sin is wicked because of the eternal object it's against,
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the God of the universe.
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In chapter 3,
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Paul begins to explain
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that our sin problem
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is much worse than actions that we do.
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Our sin problem is actually a condition
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that we're born in,
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a condition that we possess.
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We call this condition
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the doctrine of total depravity.
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Total depravity does not teach
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that we are as evil
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or as depraved
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or as bad
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as we could be,
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but that all of creation
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has been affected
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by the corruption of sin.
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It teaches that sin
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has affected
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the totality of creation.
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We are born into
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this sinful condition
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and its effects
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corrupt the whole person,
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both our body
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and our soul.
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We see this
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in Romans chapter 3,
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verses 9 through 18,
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if you'll read with me.
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What then,
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are we Jews any better off?
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No,
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not at all.
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We have already
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charged that all,
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but Jews and Greeks
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are under sin.
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As it is written,
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none is righteous,
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no,
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not one.
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No one understands,
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no one seeks for God.
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All have turned aside,
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together they have become worthless.
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No one does good,
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not even one.
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Their throat
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is an open grave.
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They use their tongues
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to deceive.
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The venom of asp
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is under their lips.
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Their mouth
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is full of curses
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and bitterness.
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Their feet
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are swift
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to shed blood
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and their paths
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are ruin and misery.
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In the way of peace
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they have not known.
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There is no fear
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of God
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before their eyes.
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It is a scary place
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to be
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when there is no fear
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of God
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in man.
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Secondly,
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we see in Romans 1 through 3
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that all
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are held accountable.
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So all have sinned
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and all
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are held accountable.
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In Romans 1.18
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it says,
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for the wrath
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of God
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is revealed
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from heaven
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against all
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ungodliness
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and unrighteousness
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of men
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who by their
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unrighteousness
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suppress the truth.
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God has revealed
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his wrath
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against all
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unrighteousness.
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In Romans 3.9-18
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he describes
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all as being
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under sin.
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In fact,
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verse 10 says,
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no one
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is righteous.
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All have sinned,
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all are under sin,
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and all will be
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held accountable
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before God.
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This is exactly
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what verses 19-20
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of chapter 3 tell us.
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Now we know
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that whatever the law
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says,
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it speaks to those
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who are under the law,
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so that every mouth
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may be stopped
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and the whole world
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may be held
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accountable to God.
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For by the works
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of the law
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no human being
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will be justified
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in his sight,
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since through the law
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comes the knowledge
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of sin.
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This is bad news.
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In our own works
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and efforts
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we have all sinned
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and we have all
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experienced
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the wrath of God
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in ourselves.
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There is not a scale
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of right or wrongs
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that our future
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eternity is based upon.
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There is an infinitely
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wise, holy,
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and righteous God
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and any act of sin
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is treason
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and is unspeakably
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heinous.
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God's righteousness
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against sin
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leaves us desperate,
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it leaves us condemned,
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and it leaves us
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silent.
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Seeing our ruin
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to stay under sin
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gives us
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great need
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for a savior.
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seeing the problem,
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the disease,
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gives us great need
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for the remedy,
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for the glorious gospel.
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God's righteousness
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against sin
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points us
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to the glory
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and beauty
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of salvation
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by grace alone
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through faith alone.
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So point number three,
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justification
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by grace
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through faith
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in Christ.
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we see a severe
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ending to verse 20
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that all will be
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held accountable
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and all mouths
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will be stopped
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before the king
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of the universe.
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But he begins
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in 21
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and 22
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with hope.
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He begins to
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lay down our hope
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that we have
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in Christ,
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that we are justified
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by grace
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through faith.
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So first we see
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that we are justified
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by grace
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in Christ.
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Christ.
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And the remedy
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for us
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is present
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in verse 22
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of chapter 3.
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The righteousness
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of God
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through faith
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in Jesus Christ
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for all who believe.
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In verses 23
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through 26
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Paul explains
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how God's righteousness
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in Jesus Christ
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saves us.
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We are all unrighteous,
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we all deserve
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the eternal wrath
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of God
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for our sins.
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That's what verse 23
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tells us,
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all is sin
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and falling short
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of the glory of God.
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Every one of us
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would stand
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before our king
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with our mouths shut
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and our awful deaths
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before us
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and he would be right
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to condemn us.
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He would be right
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to stamp the gavel
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and say that we
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are in sin
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and we deserve his wrath.
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He would be right
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to sentence us
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to hell.
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It's a somber reality
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if we think deeply
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about sin
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and its weight.
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But then in verse 24
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we see something change
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in the letter.
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We see this beautiful thing
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that God has justified
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by grace
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as a gift.
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But our God
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has done something
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for us
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through his great love
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and abundant mercy
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he has provided us
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redemption
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by his grace.
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So if you read
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verse 24 and 26
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with me
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and are justified
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by his grace
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as a gift
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through the redemption
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that is in Christ Jesus
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whom God put forward
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as a propitiation
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by his blood
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to be received
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by faith.
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This was to show
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God's righteousness
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because in his divine
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forbearance
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he passed over
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former sins.
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It was to show
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his righteousness
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at the present time
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so that he might be
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the just and justifier
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of the one
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who has faith
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in Jesus.
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Jesus Christ
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was put forward
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as a propitiation
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as a gift
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of grace
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for you.
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The word propitiation
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is an offering
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that was sacrificed
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to appease sin.
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In a propitiation
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the offering
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would be brought forth
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and the sin
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would be appeased
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through the offering.
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We have all sinned
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and deserve God's wrath.
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We ourselves
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were objects
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of wrath.
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God put forward
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Jesus
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in our place
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to bear that wrath
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for us.
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That's propitiation
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that we deserve
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to be
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the object
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of eternal wrath.
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But God
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put forward
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in his great love
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and mercy
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Jesus Christ.
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And Jesus Christ
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was the object
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of wrath
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on the cross.
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God in his justice
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poured out
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his judgment
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on Christ
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for our sake.
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At the cross
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when our redemption
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was accomplished
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Jesus died
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for every sin
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of his people
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for all those
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who believe
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the past
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the present
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and the future sins.
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His sacrifice
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was once
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and for all.
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Jesus on the cross
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bore this punishment
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for all
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our sinful thoughts
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all our wicked deeds
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words and actions.
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So that means
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brother and sister
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every thought
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you've had
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that was ill
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that was towards
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someone else
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any slanderous word
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any deed
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you've committed
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those things
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that you want
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to feel condemned
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for because
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you've done wrong
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if you have
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faith in Jesus
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all those things
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those words
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those thoughts
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and those actions
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have been cancelled.
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It says our record
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is cancelled
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in Christ.
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Paul begins
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to go back
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to the gospel
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in chapter 5
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Romans 5.8
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says
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God shows
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his love
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for us
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and that while
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we're sinners
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Christ died
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for us.
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In the death
20:49
of Christ
20:50
we have been
20:50
reconciled
20:51
to God
20:52
and he was
20:52
delivered up
20:53
for our
20:53
trespasses.
20:54
In his resurrection
20:56
we have received
20:57
life and righteousness
20:57
and he was raised
20:58
for our justification.
21:01
Romans 5.9-11
21:03
explains this
21:04
wonderful reality
21:05
for us
21:05
if you'll read
21:06
there with me.
21:08
Since therefore
21:08
we have now
21:09
been justified
21:10
by his blood
21:11
much more
21:12
shall we be
21:12
saved by him
21:13
from the wrath
21:14
of God.
21:15
For if while
21:16
we were enemies
21:16
we were reconciled
21:17
to God
21:18
by the death
21:18
of his son
21:19
much more
21:20
now that
21:21
we are reconciled
21:22
shall we be
21:23
saved by his
21:24
life.
21:25
More than that
21:26
we also rejoice
21:27
in God
21:27
through our
21:28
Lord Jesus Christ
21:29
through whom
21:30
we have now
21:30
received
21:31
reconciliation.
21:32
reconciliation.
21:33
In the text
21:34
in Romans 3.21-5.11
21:37
we see a
21:38
marvelous truth
21:39
that we have
21:40
called the
21:40
great exchange
21:41
or double
21:42
imputation.
21:44
The word
21:44
imputed means
21:45
to credit.
21:46
So in the
21:47
gospel
21:47
our sins
21:48
our record
21:49
all those
21:50
thoughts and
21:51
deeds
21:51
were credited
21:52
to Christ
21:54
and he dies
21:55
for them.
21:55
He became
21:56
sin and
21:57
bore
21:57
its curse
21:58
and his
22:00
righteousness
22:01
is now
22:01
credited
22:02
to us
22:03
and we
22:03
become
22:04
righteous.
22:05
There's an
22:05
exchange.
22:06
We receive
22:07
his righteousness
22:07
he receives
22:09
our sin
22:09
and it is
22:10
no more.
22:13
Our righteousness
22:14
that gives us
22:14
good standing
22:15
before God
22:15
is not of
22:16
ourselves
22:17
and within
22:17
ourselves
22:18
but it is
22:19
from outside
22:19
of us.
22:20
It is what
22:21
we call
22:21
alien righteousness.
22:23
It is from
22:23
outside of us
22:24
from Jesus
22:25
Christ.
22:26
Our penalties
22:27
are gone
22:27
and we
22:28
stand clothed
22:29
in works
22:30
that are
22:30
not our
22:31
own.
22:32
Truly
22:33
we are
22:33
saved by
22:34
grace alone
22:34
in Christ.
22:35
Secondly
22:36
we are
22:36
justified
22:37
through faith
22:38
in Christ.
22:40
Jesus
22:40
atoning
22:40
death
22:41
for us
22:41
does not
22:41
apply to
22:42
everyone
22:43
in the
22:43
world
22:43
but to
22:44
those
22:44
who
22:44
believe.
22:45
Look at
22:46
Romans 3
22:46
with me.
22:47
Verse 22
22:48
says
22:48
the righteousness
22:49
of God
22:50
through faith
22:51
in Jesus
22:51
Christ
22:51
for those
22:52
who believe.
22:54
Verse 26
22:54
says
22:55
that he
22:56
might be
22:56
the just
22:57
and justifier
22:57
of the
22:58
one who
22:58
has faith
22:59
in Jesus.
23:00
And verse 25
23:01
says
23:01
whom God
23:02
put forward
23:02
their propitiation
23:03
by his blood
23:04
to be received
23:06
by faith.
23:09
Timothy
23:09
George
23:10
says that
23:10
faith is
23:11
the means
23:11
by which
23:12
one
23:12
lays hold
23:13
of Christ
23:14
who is
23:15
our
23:15
righteousness.
23:16
And John
23:17
Calvin
23:17
in trying to
23:18
articulate
23:18
faith
23:19
says that
23:19
faith
23:20
does not
23:21
save
23:22
it's not
23:22
a work
23:23
or sorry
23:23
faith is not
23:24
a work
23:25
but it
23:25
is the
23:26
instrument
23:26
or vessel
23:27
that joins
23:28
us to
23:28
Christ.
23:29
Christ
23:30
and his
23:30
righteousness
23:31
save.
23:32
Faith
23:32
is the
23:33
means.
23:35
The
23:35
1689
23:36
London
23:36
Baptist
23:36
Confession
23:37
says
23:37
saving
23:38
faith
23:38
is the
23:39
means
23:39
by which
23:40
we
23:40
accept
23:41
receive
23:42
and rest
23:43
upon
23:43
Christ
23:44
for
23:44
justification
23:45
sanctification
23:46
and eternal
23:47
life
23:48
by virtue
23:49
of the
23:49
covenant
23:49
of grace.
23:51
And Paul
23:51
further explains
23:52
faith in
23:53
Romans
23:53
chapter 4.
23:55
If you
23:55
look at
23:55
verses 4
23:56
through 5
23:56
with me.
23:58
Now
23:59
to the
23:59
one who
24:00
works
24:00
his wages
24:01
are not
24:01
counted as
24:02
a gift
24:02
but as
24:03
his due.
24:04
And to
24:04
the one
24:05
who does
24:05
not work
24:06
but believes
24:06
in him
24:06
who justifies
24:07
the ungodly
24:08
his faith
24:09
is counted
24:10
as
24:10
righteousness.
24:11
There's a
24:12
comparison.
24:13
The one
24:14
who works
24:14
the one
24:14
who tries
24:15
to earn
24:15
his works
24:17
will only
24:18
give what
24:18
he is due.
24:20
And the
24:20
one who
24:20
believes
24:21
receives
24:21
what isn't
24:22
his.
24:24
Paul does
24:24
not see
24:25
faith as
24:25
a work
24:26
that
24:26
justifies.
24:26
He sees
24:27
it as
24:27
a means,
24:28
as an
24:28
instrument
24:29
in which
24:30
we have
24:30
access to
24:31
Christ.
24:32
Jesus'
24:33
work on
24:34
the cross
24:34
is to
24:34
be received
24:35
by faith.
24:36
And we
24:37
see the
24:38
splendor of
24:38
Christ
24:39
on the
24:39
cross
24:40
and what
24:41
he has
24:41
done for
24:41
us and
24:42
we believe
24:42
this.
24:43
We accept
24:44
the truths
24:44
of the
24:44
gospel,
24:45
we receive
24:46
them as
24:46
our own,
24:46
and we
24:47
find rest
24:47
in them.
24:49
Paul
24:49
further
24:50
describes
24:50
faith as
24:50
something that
24:51
grows in
24:52
us.
24:52
In verse
24:52
20 he
24:53
says,
24:54
no unbelief
24:55
made him
24:56
waver concerning
24:56
the promise
24:57
of God,
24:57
but he grew
24:58
strong in
24:59
his faith as
24:59
he gave
25:00
glory to
25:00
God.
25:02
Faith doesn't
25:03
just begin our
25:04
walks,
25:04
brothers and
25:04
sisters,
25:05
faith is
25:05
our walk.
25:06
We are
25:07
currently living
25:07
by faith,
25:08
not by
25:09
sight.
25:10
And as we
25:10
look forward
25:11
to the
25:12
outcome of
25:12
our salvation,
25:13
we continue
25:14
to grow.
25:15
We grow in
25:15
believing,
25:16
we grow in
25:16
relying,
25:17
we grow in
25:18
accepting.
25:18
We grow to
25:20
accept the
25:21
truths of
25:21
scripture,
25:21
and as they
25:22
magnify the
25:23
gospel,
25:23
and they
25:24
change us,
25:24
they change
25:25
the way we
25:25
think.
25:25
As we
25:26
believe the
25:26
gospel,
25:27
it changes
25:27
our thoughts.
25:29
And we
25:29
receive these
25:30
as these
25:31
truths of the
25:31
gospel,
25:32
bread and
25:32
food to
25:33
enjoy,
25:33
and we
25:34
find rest
25:35
in them.
25:36
The gospel
25:36
is a gospel
25:37
of rest.
25:39
It's not us
25:40
who work,
25:41
but Christ
25:41
who worked.
25:42
So now we
25:43
can rest,
25:44
and in
25:44
resting,
25:45
we love to
25:46
serve,
25:46
and we love
25:47
to obey.
25:48
Praise the
25:51
Lord for
25:51
such a
25:51
marvelous
25:52
gospel that
25:53
we have.
25:54
Norman Clayton
25:55
wrote a hymn
25:56
called My
25:56
Hope is in
25:57
the Lord.
25:57
It says,
25:59
My hope is
25:59
in the Lord
26:00
who gave
26:00
himself for
26:01
me and
26:02
paid the
26:02
prices of
26:03
all my
26:03
sin at
26:04
Calvary.
26:05
No merit
26:06
of my own
26:07
his anger
26:07
to suppress.
26:08
My only
26:09
hope is
26:09
found in
26:10
Jesus'
26:11
righteousness.
26:12
And now
26:12
for me he
26:13
stands before
26:14
the Father's
26:14
throne.
26:15
He shows
26:16
his wounded
26:16
hands and
26:17
names me
26:18
as his
26:19
own.
26:20
His grace
26:20
is planned
26:21
at all.
26:22
Tis mine
26:22
but to
26:22
believe and
26:23
recognize his
26:24
works of
26:24
love and
26:25
Christ receive.
26:27
For me he
26:28
died,
26:28
for me he
26:29
lives,
26:30
in everlasting
26:30
life and
26:31
light he
26:31
freely gives.
26:34
We are
26:35
justified by
26:35
grace alone,
26:36
through faith
26:36
alone,
26:37
in Christ
26:38
alone.
26:39
Point number
26:40
four, the
26:41
basis of our
26:42
justification,
26:43
federal headship.
26:44
faith.
26:45
In Romans
26:46
5, 12
26:47
through 6,
26:49
21, we
26:50
see the
26:50
basis of
26:51
the doctrine
26:51
of justification
26:52
is by
26:53
faith.
26:55
And this
26:55
basis is
26:56
found in the
26:56
wonderful doctrines
26:57
of federal
26:57
theology and
26:59
union with
26:59
Christ.
27:00
Federal
27:01
theology is
27:01
concerned with
27:02
understanding the
27:03
biblical covenants.
27:04
And there is
27:05
much discussion
27:06
and disagreement
27:07
over this
27:08
subject.
27:09
My hope this
27:09
morning is to
27:10
present to you
27:11
the prominent
27:12
Protestant
27:13
position for
27:13
the last
27:14
400 years.
27:15
In this
27:16
position, there
27:16
are nuances,
27:17
but for the
27:18
most part,
27:18
Calvin, Luther,
27:20
the Puritans,
27:21
the particular
27:22
Baptists, the
27:22
Presbyterian, and
27:24
the founders of
27:25
Southern Baptist
27:25
Convention all
27:26
held to this
27:27
view.
27:29
And it
27:29
matters, it
27:30
matters a lot
27:30
on how we
27:31
cast our faith
27:32
upon God and
27:34
how we receive
27:35
his grace, how
27:36
we are
27:36
beneficiaries in
27:38
Christ.
27:38
It has been
27:43
the efforts of
27:43
pastors throughout
27:44
the history of
27:44
the church to
27:45
diligently labor
27:46
to understand
27:46
the scriptures
27:47
and provide a
27:48
biblically faithful
27:49
and helpful way
27:50
for us to
27:51
understand the
27:52
way that God
27:52
relates to
27:53
humanity.
27:54
The way in
27:55
which God has
27:56
a relationship
27:57
with humanity
27:57
is through
27:58
covenant.
28:00
All relationships,
28:01
all people have
28:02
with God is by
28:03
covenant.
28:05
A covenant is
28:06
God's voluntary
28:07
condescension to
28:09
relate to man.
28:10
So God in his
28:11
majesty and his
28:12
unsearchable
28:13
greatness stoops
28:15
to lowly man
28:16
and he makes
28:17
covenant.
28:18
He develops a
28:19
relationship with
28:20
us.
28:21
In God's
28:22
covenantal
28:22
relationship he
28:23
always establishes
28:24
covenants through
28:25
federal heads,
28:27
through these
28:27
people who
28:28
represent a
28:29
group of people.
28:30
This is a
28:30
public person who
28:32
represents the
28:33
members of that
28:35
covenant or
28:35
kingdom.
28:36
This makes
28:37
complete sense
28:37
for us.
28:38
We live in a
28:38
country that
28:39
has a president
28:40
and when another
28:41
king or president
28:42
or another
28:43
representative from
28:44
another country
28:44
comes, they
28:45
don't come and
28:45
hang out with
28:46
us and have
28:46
coffee with us.
28:47
They go, they
28:48
meet with our
28:49
representative, our
28:50
leader, and they
28:52
develop relationships
28:53
with him.
28:55
When the king of
28:55
the universe makes
28:57
covenant with man,
28:58
it is developed
28:58
through a federal
29:00
person, through a
29:01
representative on
29:02
our behalf.
29:03
And this is what we
29:04
see in Romans 5.
29:05
We see two
29:05
representatives.
29:07
In Romans 5, we
29:08
see the
29:08
representative of
29:09
Christ and of
29:10
Adam.
29:11
So when we think
29:12
about covenant
29:13
relationships, they
29:13
are defined based
29:14
on benefits and
29:15
conditions that
29:16
arrange the
29:18
relationship.
29:19
In scripture, there
29:20
are various
29:20
covenants, but there
29:21
are three overarching
29:23
ones that we see in
29:24
Romans chapter 5.
29:25
There is the
29:26
covenant of works
29:27
that is with Adam
29:28
in the garden.
29:29
There is the
29:29
covenant of
29:30
redemption that
29:30
was made with
29:31
Christ when he
29:32
accomplished the
29:32
work for us.
29:33
And there is the
29:34
covenant of grace,
29:35
which we call the
29:35
new covenant.
29:36
The covenant in
29:37
which we receive
29:38
all of God's
29:39
grace freely, apart
29:40
from any work.
29:43
So we see this
29:44
concept of works and
29:45
of grace laid out in
29:46
scripture.
29:47
Adam had works set
29:49
before him, a
29:50
command that he
29:51
was supposed to
29:51
do, and if he
29:53
failed, he received
29:54
curse.
29:54
If he did it, he
29:55
would receive a
29:56
reward.
29:57
So a covenant of
29:58
works is a
29:59
commitment based on
30:00
obedience.
30:00
It's a do this
30:02
and live.
30:04
Earn the reward.
30:05
You get what you
30:06
put into it.
30:07
A covenant of
30:08
grace is a promise
30:09
that is based
30:10
freely on the
30:10
giver, that we
30:12
receive freely.
30:14
So if you look at
30:15
Romans 11, 6, it
30:16
says, but if it is
30:18
by grace, it is no
30:20
longer based on
30:21
works.
30:22
Otherwise, grace
30:23
would no longer be
30:24
grace.
30:25
Galatians 3, 18
30:26
says, if the
30:27
inheritance comes
30:28
by the law, it
30:29
no longer comes
30:30
by promise.
30:32
So in Romans
30:33
chapter 5, verses
30:35
12 through 21, we
30:37
see the covenant
30:38
works, the covenant
30:39
redemption, the
30:39
covenant grace.
30:40
We see two public
30:41
persons that stand
30:42
for their covenants.
30:43
We see Adam, who
30:44
sinned, and his
30:45
consequence for sin
30:46
affected all who
30:47
represented, all
30:48
creation.
30:49
And we see Christ,
30:50
whose righteousness,
30:52
his perfect obedience
30:53
was rendered, who all
30:55
who believe receive
30:56
grace through him.
30:57
They represent a
30:58
people.
30:59
people.
30:59
So let's look at
31:00
Adam first.
31:02
Number one, the
31:02
covenant works, or
31:04
what we call being
31:05
in Adam.
31:06
So Adam was in the
31:08
garden, and God
31:09
developed a covenant
31:09
with him.
31:10
After God created
31:11
everything, he
31:12
developed a
31:13
relationship with
31:13
Adam.
31:14
He was king over
31:15
all the universe, and
31:16
Adam was his
31:18
faithful servant
31:18
king.
31:19
Adam had dominion, he
31:21
ruled, he had a
31:22
responsibility in the
31:23
garden.
31:25
Adam was the federal
31:26
head of all creation.
31:27
Adam represented all
31:29
creation.
31:30
So in establishing this
31:32
relationship with Adam,
31:33
God gave him dominion, he
31:34
gave him the luxuries of
31:35
the garden, and he gave
31:36
him the opportunity for
31:38
eternal life.
31:40
If Adam does not eat the
31:41
fruit of eternal life, he
31:42
can enjoy God's
31:43
blessings.
31:44
He would reflect his
31:45
divine image, he would
31:46
be a prophet, a priest, and
31:48
a king in the garden.
31:50
He would execute godly
31:52
dominion, and he would
31:53
enjoy everlasting life.
31:55
And what was supposed to
31:56
happen, his image bearers,
31:58
his sons and children, were
31:59
fruitful, they multiplied,
32:00
and they spread his glory in
32:02
all creation.
32:03
In the beginning was a
32:04
picture of rest and
32:05
enjoyment of God.
32:06
That was the picture of
32:08
what Adam had before him.
32:09
But tragically, Adam chose
32:12
to rebel against his king.
32:14
Adam decided to commit
32:15
treason, and he ate the
32:16
fruit of the knowledge of
32:17
good and evil.
32:19
And the consequences of
32:20
this decision affected all
32:22
the people he represented,
32:23
all that was under his
32:24
dominion.
32:25
Look at verse 12 of
32:26
chapter 5 with me.
32:29
Sin came into the world
32:30
through one man, and
32:31
death through sin.
32:32
So death spread to all
32:33
man, because all sinned.
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Adam's disobedience brought
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sin and death into the
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world, providing devastating
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consequences both
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temporally, here and now we
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feel the effects, but also
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eternally.
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We are now born into a
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condition.
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Romans 5, 18 says,
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one trespass led to
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condemnation for all men.
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Because of Adam's headship
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over all creation and all
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under his dominion,
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suffers the consequences.
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And we see that sin has
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affected the totality of
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creation and man.
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We saw it in Romans 3, we
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saw it in our congregational
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recitation where
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redemption is longing for,
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or creation is longing for
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redemption.
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There is a totality of
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effect due to Adam and his
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decisions.
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after Adam's disobedience,
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God justly gave consequences
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to all the parties involved.
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In the midst of despair, in
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the midst of shame, of
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failing to commit and do the
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covenant works, God revealed
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his goodness and his grace and
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gave a promise that was solely
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based on grace.
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And this is the beginning of
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promises we see in scripture
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that are fulfilled in the new
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covenant.
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covenant.
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In Ephesians 2, Paul calls
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these the covenants of the
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promise or the new covenant.
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So the covenant of grace, this
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idea where we receive all the
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benefits apart from anything we
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do, is fulfilled in Christ.
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He comes, he does a work and
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fulfills all responsibilities of
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the law and takes our curse for
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us.
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And in it, we receive benefits
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from him.
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So think about the ways that he's
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fulfilled different promises.
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He is the serpent crusher,
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blessing to the nations, the
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lion of Judah, the lamb of God,
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the deliverer, the prophet
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greater than Moses, the priest
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of a better order, the suffering
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servant, the Davidic king, the
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son of Abraham, the son of
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David, and the Christ.
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Jesus is the fulfillment of all
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the New Testament promise or all
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the Old Testament promises and
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brings us the new covenant,
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brings us a gift of grace in
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himself.
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So how?
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How can Jesus bring us a gift of
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grace?
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How can we be part of a covenant
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that is freely given to us, even
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though we're in Adam, even though
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we have sin?
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And this is what Roman 5 tells us.
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It helps us understand that Adam
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disobeyed and broke the covenant
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works, and there is a better
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representative.
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There is a better head.
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This is the God-man, Jesus Christ,
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who perfectly obeyed God and kept
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his covenant.
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And this is where we receive the
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covenant of redemption.
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It's what we see in Romans 5,
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that just as Adam was given a
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covenant of works in the garden,
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Jesus was given a covenant of
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works in eternity past.
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And we call this the covenant of
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redemption.
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Look at verses 18 through 19 with
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me.
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Therefore, as one trespass led to
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condemnation for all, so one act of
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righteousness leads to justification
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in life for all men.
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For as by one man's disobedience the
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many were made sinners, so by one
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man's obedience the many will be made
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righteous.
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God requires perfect obedience from
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man.
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But Christ came in the covenant of
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redemption and rendered perfect
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obedience to God.
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He came and brought reconciliation so
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that by this one man's obedience the
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many can be made righteous.
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We don't have to work to do it.
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That's what this is telling us in
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Romans 5, is that he did all the
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work.
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Everything we deserved, the perfect
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law we need to render, the blameless
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life, Christ came, perfectly lived,
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and even went a step further and
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suffered the curse for our sins.
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He lived perfectly and took the
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penalty.
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We see this in Galatians 3, 13 through
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14, Christ redeemed us from the curse
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of the law by becoming a curse for
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us.
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For it is written, cursed be everyone
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who is hanged on a tree, so that in
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Christ Jesus, the blessing of Abraham
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might come to the Gentiles, so we might
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receive the promised spirit through
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faith.
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Jesus is the perfect representative who
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perfectly obeyed God and fulfilled the
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covenant of works.
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In doing so, Jesus brings us grace.
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He brings us a gift, as Romans 5 says.
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This is what we call the new covenant.
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This is what we call the covenant of
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grace.
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The covenant of grace, this new
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covenant, this gift of grace in Romans
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5, is solely based on God and his grace
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through Jesus Christ.
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God's grace is freely lavished on his
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people without distinction and without
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works because of Jesus' perfect work in
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redemption.
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Jesus' work in the covenant of redemption is
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the foundation for the new covenant, for us to
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receive grace. Because he did it, we benefit.
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Romans 5, 15-17 says just this,
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But the free gift is not like the
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trespass, for if many died through one
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man's trespass, much more have the grace
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of God and the free gift by the grace of
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that one man, Jesus Christ, abounded for
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many. And the free gift is not like the
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results of the one man's sin, for judgment
37:46
following one trespass brought condemnation, but
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the free gift following many trespasses
37:51
brought justification. For if because of
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one man's trespass, death reigned through
37:56
one man, much more will those who receive
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the abundance of grace and the free gift
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of righteousness reign in life through one
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man, Jesus Christ.
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Therefore, in summary, because Jesus is our
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perfect representative in his covenant of
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works, we have access to free grace through
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the new covenant. We are beneficiaries. We do
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none of the work. He did it all. The basis of
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our justification is Christ's representation
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for us. He is the better Adam who perfectly
38:25
represents his people as the federal head, and
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he offers them salvation. Just as Adam could
38:31
not bring eternal life, Jesus Christ brings
38:34
eternal life, and we benefit. We are partakers
38:38
of that. And this is exactly why Christians in
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Scripture are called being in Christ. If you do
38:44
a search on the word Christian in your Bible, you
38:47
see three uses of it as a label. But if you do
38:51
a search on the word in Christ, you see over
38:53
a hundred. The primary way the scriptures talk
38:56
about us as Christians is that we are in Christ, that
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we're beneficiaries of Christ in his work, in all
39:04
of his grace. Dave Jenkins says, being a Christian is
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not merely being outwardly identified with Christ,
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but belonging to part of Christ. Not merely being
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united with him, but being united in him. In the
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New Testament, Christians are those who are in
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Christ by virtue of the new covenant. This is
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exactly what we saw in the 1689 definition of
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faith, that we are those who saving faith is
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accepting, receiving, and resting upon Christ
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alone for justification, sanctification, eternal
39:39
life by virtue of the covenant of grace, or by
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virtue of the new covenant. Being in Christ, we
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experience him in all his benefits, all of his
39:48
blessings. And this is exactly why Ephesians 1-3
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says that in him we receive every spiritual blessing
39:54
in Christ, so that Christ would be our all in all. That's
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the summary. I know this is a lot of concepts and
40:01
words and theology, but in the summary, this girds our
40:04
justification in Christ is all in all. Matt Boswell and
40:10
Stuart Townend in their song, O Church of Christ
40:12
Invincible says, O Church of Christ Invincible, people of
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the Lord, empowered by the Spirit's breath and nourished
40:19
by his word. His covenant of grace will be our portion
40:22
evermore, for he who calls us will not change our help and
40:26
our reward. Lastly, and shortly, point number five, the
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basis of our justification is our union with Christ. In
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Romans 6, Paul goes on to explain how we partake of this
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grace, of this covenant, by becoming in Christ. This is the
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wonderful doctrine that we call the union with Christ. And
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for us to develop a better understanding of our union of
40:52
Christ, we would have to survey all the New Testament. We
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would have to look what in Christ means and look at every
40:57
place it's used, because all that is defining, all that is
41:00
helping us understand. But for two quotes, that's all I'll do
41:04
on this phrase. Hopefully they're helpful to you. Joel
41:09
Beeky says, the believer's union with Christ enables him or
41:12
her to receive all the benefits of Christ's work, including
41:16
justification, adoption, and sanctification. To have Christ is
41:20
to have all. And John Owen says, this union is the principle
41:25
and measure of all spiritual enjoyments and expectations. This
41:29
is what girds us to Christ. This is how we are part of his vine,
41:32
his body. He is our head and we are his body. And it's through
41:36
our union, through the Holy Spirit that connects us, that we
41:39
receive and enjoy all his benefits. So in Romans 6, it explains
41:45
how we are united to Christ and experience all of his benefits.
41:49
Union with Christ is now the subject of chapter 6, chapter 7, and
41:53
chapter 8. So as we think about this overarching puzzle and the
41:58
border, the border is that Christ completed a work for us and offers us
42:02
grace freely. And now we are united to him and benefit from all that. So
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that's how we're secure, liberated. That's how we enjoy all these benefits,
42:11
is that Christ did the work and we're now a part of him. We're now connected to
42:15
him. So how does one go from being in Adam and being in Christ? How do we go
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from experiencing all the curses effects to experiencing all of the benefits, all
42:27
the blessings, and all of the grace? We see in verses 6, or 6, 1 through 4, that
42:33
the Spirit unites us to Christ. According to verse 4, just as our sins were
42:38
buried with him in his death, we are raised with him to new life. There's a phrase in
42:42
verse 4 that says, newness of life. This could also be rendered new creation
42:47
life. We were spiritually dead in Adam. We were under the curse and we felt all of
42:53
its weights. And God, through his Spirit, gives us new life and connects us to
42:58
Christ. We were a part of a dying tree, a withering tree, and life was not as it
43:05
should be. But by the work of the Spirit, we've been connected to the living
43:09
vine, and we receive the resurrection sap. We enjoy the benefits. And as this
43:15
subject's broached upon in the book, the rest of the next three chapters are
43:20
leaning on it. So we see in chapter 6 that we are freed from the dominion of sin
43:25
and that we are alive to God. When we go into chapter 7, we're going to be, we're
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going to see that we're freed from the law. And then when we go into chapter 8, we're
43:34
going to see that we have no condemnation for those who are in Christ Jesus. So as we
43:38
keep going, you're going to see all these benefits that we benefit from or that we
43:41
are blessed with. So number one, we are freed from the dominion of sin. Prior to
43:48
being united to Christ, sin had dominion over us. We were slaves to it and we
43:53
lived our lives for it. But being united to Christ, we've been freed from the
43:56
dominion of sin and are now slaves of righteousness. So in chapter 6, you see that
44:00
in verse 14, for sin will have no dominion over you, since you are not under law
44:05
but under grace. And then verse 22, but now that you've been set free from sin and
44:11
have become slaves of God, the fruit you get leads to sanctification and its end,
44:16
eternal life. Those who are connected to Christ produce fruit and sanctification and
44:22
they receive their end, eternal life. Secondly, we are alive to God because we are
44:28
in Christ. We now have life through his resurrection. We have been united to Christ and
44:33
we are no longer dead in sin, but to sin. We're no longer dead in sin, but to sin. It's
44:39
no longer a part of us as a consequence. And now we are alive to God. Look at verse 11
44:45
in chapter 6. So you also must consider yourselves dead to sin and alive to God in Christ. And then
44:52
it ends. Now we live in Christ through the Spirit. The new life produces fruit that leads to
44:57
sanctification and its end, eternal life. For the wages of sin is death, but the free gift of God is
45:02
eternal life in Christ Jesus our Lord. Through the Spirit we have life in Christ now and we will
45:08
receive its end, eternal life. So in review, Romans 1 16 through 17, we see the glory of the gospel
45:17
without distinction, without works. Romans 1 18 through 320, we see God's righteousness against sin.
45:23
All have sinned and all are held accountable for sin. In Romans 3 21 through 5 11, we see that
45:30
justification is by grace through faith in Christ. The atoning work of Christ provides us salvation
45:36
by grace alone, not any works, and we have access to this grace through faith in Christ.
45:43
In Romans 5 12 through 21, we see the basis for our justification is federal headship. When Adam
45:49
failed in representing humanity, Jesus perfectly represented his chosen people. Adam broke the
45:55
covenant with God and brought sin into the world. Jesus perfectly kept the covenant of God and offers
45:59
eternal life. And in Romans 6 1 through 21, we see the other basis for justification, our union with
46:06
Christ. In union with Christ, we are freed from the dominion of sin and given new life in Christ.
46:12
Through our union with Christ, we receive every spiritual benefit, and it provides foundation to our
46:17
communion and our enjoyment with God. So now that we've summarized the first six chapters, next week,
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we will start in Romans 1 or Romans 7 1 through 6, and then we'll finish the book of Romans 7 the week
46:33
after. So in closing, Hudson Taylor, Hudson Taylor and his life discovered the beauty and the wonders of
46:41
the doctrine of the union in Christ. And John Piper, in an article called How Familiar Truth Forever
46:46
Change, Hudson Taylor, says these words about this experience. And I pray this is the experience
46:52
that you also have as you ponder the scriptures and as you learn to love and rejoice in these truths.
46:59
During a despairing season of Hudson Taylor's ministry, Hudson Taylor found a letter waiting for him in
47:04
Xinjiang from John McCarthy. And what Hudson Taylor read in this letter revived his soul and revolutionized
47:11
his life. Taylor says, when my agony of soul was at its height, a sentence in a letter from Dear McCarthy
47:19
was used to remove the scales from my eyes. And the Spirit of God revealed to me the truth of the oneness
47:25
with Jesus as I had never known it before. As I read, I saw it all. I looked to Jesus and saw,
47:34
and oh, when I saw how the joy flowed, that he had said, I will never leave thee. I saw not only that
47:42
Jesus will never leave me, but I am a member of his body, of his flesh, and of his bones. The vine is
47:49
not the root merely, but all. Roots, stem, branches, twigs, leaves, flowers, fruit. And Jesus is not that
47:56
alone. He is the soil and the sunshine. He is the air in the showers, and 10,000 times more than we've
48:04
ever dreamed, wished for, or needed. Oh, the joy of seeing this truth of our union with Christ. So I pray
48:13
that as we close our time, our hearts will be drawn to this oneness of Jesus, to this union that we
48:19
have, we benefit from, and that we will also see the soil and the sunshine, the air and the showers,
48:26
and 10,000 times more than we ever dreamed, wished for, or needed. Pray with me.