I Would Not Have Known What Sin Was -- Romans 7:7-13

The Sixteenth in a Series of Sermons on Paul's Epistle to the Romans

When Paul tells us in Romans 6:14 that we are no longer under law but under grace, he’s referring to the fact that now that we are in Christ (and, therefore, under grace), the law no longer condemns us.  In Romans 7:1-6, Paul continues to discuss this, reminding us that apart from Christ, the law held us captive and aroused our sinful passions so that we bore fruit for death.  But now we are released from the law, because we died with Christ.  In Romans 7:7-13, Paul continues his discussion of the Christian’s relationship to the law.  The law of God is holy, and the commandments are holy, righteous, and good.  And yet that same law arouses the desire within us to sin.  Why is that?  How did that which is good become death to us?  As Paul will tell us, God gave us the law to show us that our sin is utterly sinful.  We would not know what sin was, Paul says, were it not for the commandments of God.

We are working our way though Romans chapters 6-8 and looking at Paul’s doctrine of sanctification.  Building upon the distinction he set forth in Romans 5:12-21 between the damage wrought by Adam and the superabounding grace of Jesus Christ, Paul makes the point that all those in Jesus Christ have died with Christ and will rise to newness of life.  Having set forth Christ’s death, burial and resurrection as pattern for our own sanctification, Paul began this discussion not with a list of things we should do or avoid, but by reminding us that sanctification begins with the recognition that we have died with Christ, we have been buried with Christ, and that we have been raised with Christ.  And having been reminded of this, Paul asks, “how then, can we continue to live as slaves to sin, offering ourselves as instruments of unrighteousness?”  Rather, the apostle’s point is that having been set free from sin and its condemnation, we are now free for the first time to offer ourselves to God as instruments of righteousness.

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"To Him Who Loves Us" -- Revelation 1:4-8

The Thirty-Second and Final in a Series of Sermons on the Book of Revelation

In many ways, the Book of Revelation is the most practical book in the New Testament.  Hopefully, these words don’t come as much of a surprise now at the end of our series as they might have at the beginning.  Because Revelation is filled with apocalyptic symbolism and is difficult to interpret, we easily lose sight of the fact that this is the last book in the canon of the New Testament and that it is given to Christ’s church for a very practical reason–through the testimony of Jesus Christ to his church we will be prepared to face those things which are yet to come.

We complete our series on the Book of Revelation and do something a bit different from our usual practice.  Although we have touched upon a number of important points of application throughout this series, now that we have completed our survey of the entire book, we are a much better place to go back and summarize several of the main points of application given us by John.  Since Revelation contains the testimony of the Risen and Ascended Jesus Christ to his church, we are, in effect, given our instructions about what to do until the Lord returns.  And so now that we have seen the whole panorama of redemptive history from the vantage point of the end, we are much better equipped to apply Jesus’ testimony to our own situation.  At the end of the day, what does the Book of Revelation say to us?

Throughout this series many of you have told me that the Reformed (amillennial) interpretation of Revelation has removed the “scary” character of this book, while at the same time preserving the mystery which is truly here.  Many of you have told me that this was a difficult series because it is very hard to “unlearn” the dispensational way of reading this book that so many of us grew up with.  Now that we have seen that the Book of Revelation is a divinely-given commentary upon all those redemptive historical themes which are left open-ended in the Old Testament, it should be clear that Revelation is not given to us to speculate about end times, or so we can connect the things it contains to current events. 

Rather, Revelation is given to us to show us the big picture of redemptive history.  In other words, Revelation is like the box-top to a puzzle.  Having seen the whole picture, it is certainly much easier to understand how the individual pieces fit together.  And the big picture is simply this:  Jesus Christ is the Alpha and the Omega, he is the Lord of history, as well as Lord of his church, he is directing all things toward the goal he has foreordained, which is his second coming, the defeat of all of enemies, including Satan, and to establish the new heaven and earth as our eternal home.  Studying the Book of Revelation is like reading the last chapter of a good mystery novel first.  Having read the last chapter, we know what will happen to all of the characters.  We know that the story has a happy ending and that the bad guys will get their just desserts in the end.

To read the rest of this sermon, click here 
 

Latest Academy Lecture on the New Perspectives on Paul Posted

Here's the link to the  concluding lecture in my series on the New Perspectives on Paul.  The lecture is entitled, "An Evaluation of the New Perspectives on Paul -- Part Two."  You can find it here:  Click here: Christ Reformed Info - MP3's and Real Audio (of Academy Lectures)

Who Said That?

“This is not just the head of the Lutheran Church or a Methodist bishop. It's something different. He is a prophet. ... He can speak for God.”

You all know the drill!  Leave your guess in the comments.  Please, no google searches!

Update on Sunday, February 10, 2008 at 06:09PM by Kim Riddlebarger

This comes from Jan Shipps, an expert on Mormon history and culture, in regards to the selection of Thomas Monson to be the new prophet, seer and revelator of the Church of Jesus Christ of Latter-day Saints (the Mormons). Shipps was quoted by The Washington Post (Feb. 5)

Some Interesting Links on a Friday . . .

So, the archbishop is "shocked" that his comments about Sharia law created so much controversy.  Get a clue.  A number of C of E clergymen are calling for his resignation.  An MP quipped that Williams doesn't know his business--hardly a compliment.  Maybe a call for his resignation is too much.  I'd start with a call for him to get a shave and hair-cut.  As my sons would say:  "dude, trim those eyebrows."  Click here: BBC NEWS | UK | UK Politics | Williams 'shocked' at Sharia row

I thought today's evangelical leaders had some political savvy, but this one I just don't get.  Dr. James Dobson waits to endorse Huckabee until its almost impossible for the Huckster to win.  Click here: Christian Leader James Dobson Endorses Huckabee for GOP Nod - You Decide 08!

CT has a great article on Carson/Beale's new and indispensable reference tool, Commentary on the New Testament Use of the Old Testament.  Click here: Two Testaments, One Story | Christianity Today | A Magazine of Evangelical Conviction .

Finally, my loyal friend Andy is now a statistic.  He's a pooch with a pouch.  And he's not alone.  (It must have been a slow news day @ Reuters).  Click here: Estimated 17 million U.S. dogs overweight or obese | Lifestyle | Living | Reuters

Tonight's Academy Lecture

Tonight's Academy lecture is entitled, "An Evaluation of the New Perspectives on Paul -- Part Two."  This lecture is the final in an eight-part series.  If you are interested, you can listen to them here:  Click here: Christ Reformed Info - MP3's and Real Audio (of Academy Lectures)

Our Academy (at Christ Reformed Church in Anaheim) starts @ 7:30 p.m.  Lectures are free of charge and are followed by a time for discussion and refreshments.   For information about our Academy, Click here: Christ Reformed Info - Format and Fees

The Canons of Dort, First Head of Doctrine, Article Ten

Article 10: Election Based on God's Good Pleasure

But the cause of this undeserved election is exclusively the good pleasure of God. This does not involve his choosing certain human qualities or actions from among all those possible as a condition of salvation, but rather involves his adopting certain particular persons from among the common mass of sinners as his own possession. As Scripture says, When the children were not yet born, and had done nothing either good or bad..., she (Rebecca) was told, "The older will serve the younger." As it is written, "Jacob I loved, but Esau I hated" (Rom. 9:11_13). Also, All who were appointed for eternal life believed (Acts 13:48).

________________________________________

As we have seen in our survey of the previous articles, the Canons point out that the only biblical basis for God’s choice of a multitude of sinners so vast they cannot be counted to become vessels of honor and not vessels of destruction (Romans 9:22-23) is to be found solely in God’s own inscrutable will (Isaiah 46:8-10; Psalm 115:3; 135:6).  Likewise, the reason why God sovereignly passes over others is known only to himself (Romans 9:14-16), except to say, that since all of Adam’s children are sinners by nature and by choice (Romans 5:12-19), not one of them deserves to be chosen.

To put it another way, the only reason why any are chosen to be redeemed from their sin is to be found in God and not in the creature.  This means that election is based upon God’s sovereign pleasure and purpose, and not because of anything good in us, since we are seen as fallen in Adam when we are chosen.  

The sole reason why any of us were chosen by God is because of God’s mysterious will—what Calvin called the “horrible [awesome] decree.”  What good or value could God possibly foresee in us that would cause him to choose us?  There is nothing good in us (Romans 3:10-12).  God doesn’t choose us because we are smarter, better-looking, less offensive, and so on, than others.  Rather, we are chosen from the same common lump of fallen human clay to become vessels of glory for reasons known only to God.  Those who are not chosen remain as they were before and are, therefore, destined to remain vessels of wrath.  The elect receive grace.  Those passed-by receive justice.  No one is treated unjustly or unfairly as our contemporaries so often whine.  

Clearly, this is a great mystery and it is this very point about which most people object--democratic Americans especially.  It is only natural that we would want God to choose everyone.  It is certainly understandable why we would want God to choose our unsaved loved ones.  Of course, we want God to do it our way, or else we will object!  But who are sinners, bound to time and space, and who can have no knowledge of what it means for the Holy God to be offended by our sin, to complain about how the creator of all saves a multitude of people who don’t deserve to be saved?   We don't like this doctrine because it forces us to bow the knee before our Creator and Redeemer and say, "not my will be done, but thine."

The fact is, Scripture teaches that God elects a multitude of Adam's fallen children based upon reasons known only to himself--reasons which he chooses not to reveal to us.  If any go to heaven, it is only because God elects them in Christ and then redeems them in Christ.  If any perish eternally, it is because God has passed over them and leaves them to the just consequences of their own sin and their sin in Adam. 

When we talk of election, God must get all praise, glory and honor.  And we must accept all the blame.  And that is why people don't like the topic of election.

"That's Entertainment" (from the Latest White Horse Inn Series) on Youtube

If you are enjoying the current White Horse Inn series "Christless Christianity" (Click here: The White Horse Inn: Know What You Believe & Why You Believe It) then you might enjoy this. 

Click here: Recover the Gospel.com » “That’s Entertainment!”(The Confusion of Church and Theater)[White Horse Inn]

Some Interesting Links . . .

Wow . . .  Sharia law in the UK?  We knew it was coming, but not this soon.  It is now an inevitability says the Archbishop of Canterbury, who, by the way, calls this a good thing.  Unbelievable!   Click here: Adoption of Islamic Sharia law in Britain is 'unavoidable', says Archbishop of Canterbury| News | This is London

Meanwhile, the Roman church is having a hard time recruiting priests and nuns.  That's hard to believe since you get free meals and room and board.  Click here: BBC NEWS | Europe | Catholic nuns and monks decline

And then there was one--doughboy that is.  You'd think there would be more of a mention of this in the media, but sadly, World War I, and the American contribution to the allied victory, seems virtually forgotten.   Click here: FOXNews.com - One of Two Known U.S. WWI Vets Dead at 108 - Local News | News Articles | National News | US News

Wondering what to give up for Lent?  How about lowering your carbon footprint?   Don't think I will.   Click here: 40 Days of Carbon Fasting | Liveblog | Christianity Today

After getting caught with his hand in the cookie jar (or with his pants down, or whatever you want to say about it), Ted Haggard was eager to enter a "restoration process."  Now he's had enough and is dropping out.   Click here: Headlines: SUNRISE: Haggard exits restoration process early | haggard, life, new - Gazette.com

Finally, remember that Left Behind end-times video game?  Thankfully, it didn't sell.  Now you can get it as a free download.   Click here: Left Behind: Eternal Forces now free (Hurry! First 1m only!) - Joystiq

Eschatology Q & A -- What About the Remaining 3 1/2 Years in Daniel's Prophecy of the Seventy Weeks?

Joel Asks (Sept 2006):

“What is the most logical method of interpreting the final 3 1/2 days of Daniel's prophecy of 70 weeks.  I see the messianic fulfillment and how the one who confirms a covenant is Christ, not an anti-Christ figure, but still have difficulty with the last 3 1/2 `days.’ While the previous 69.5 weeks can reasonably interpreted as years, it seems like most interpretations end up extending the time period indefinitely or imposing a gap between the first and second halves of the `week.’”

Joel:

This is a question that troubled me for some time as I was working my way from premillennialism toward amillennialism.  When I read Meredith Kline’s essay (“The Covenant of the Seventy Weeks”--  Click here: Covenant_70th_Week) all of a sudden the answer hit me--and it had been right in front of me the whole time.  In the ninth chapter of Daniel's prophecy, not only was Daniel talking about the Messiah and not an Antichrist (based upon the glorious things that are to be accomplished by the Messiah before end of the 70 weeks–see Daniel 9:24), but in the Book of Revelation, John actually tells us what happens during the last 3 ½ years of Daniel’s 70th week!  It is a time of tribulation for the people of God.

In Revelation 12:14, John speaks of a “time, and times, and half a time.”  The same time reference also appears in Revelation 11:1-2 and 13:5-6 (forty-two months).  Obviously, this is figurative language depicting the fulfillment of that eschatological time of tribulation predicted by Daniel and left open-ended in Daniel's prophecy of the seventy weeks.  Kline argues that this is the period of time of the church in the wilderness (“The Covenant of the Seventy Weeks,” 469).  Likewise, Beale holds that these references are based upon the eschatological period of tribulation foretold by Daniel not only in Daniel 9:27, but throughout his entire prophecy (Beale, The Book of Revelation, 565). 

In Revelation 11, the forty-two months are connected to Elijah’s ministry of judgment, and to Israel’s time in the wilderness (which included forty-two campsites), and which may have entailed forty-two years in the wilderness-- if Israel came under God’s judgment after spending an initial two years in the wilderness before coming under curse.

Therefore,  Daniel is predicting a time of tribulation for the people of God after the Messiah comes, but before the last Jubilee (since the seventy-sevens of Daniel’s prophecy are ten Jubilee eras–see Kline’s essay, where he argue for this point).  As we see in Revelation 12:5-6, John tells us that this three and a half “years” of tribulation are inaugurated at Christ’s resurrection and will be consummated at his second coming (Beale, Revelation, 567).  When we notice that Christ’s own public ministry lasted three and one-half years, the image should be pretty clear--it applies to the entire church age.  

While dispensationalists have a fit with this "non-literal" interpretation, it is John himself who tells us that the final 3 ½ years of Daniel’s prophecy anticipates the entire period of time between Christ’s first advent (his death and resurrection) and his second advent (in which the final trumpet announces that the earth is redeemed and all of God’s people are forever freed from the guilt and power of sin).

The way we interpret this 3 1/2 weeks is a great example of the hermeneutical difference between Reformed amillennialism and dispensationalism.  As we Reformed amillennarians see it, the New Testament (especially in a vision given by John in which he proclaims to the church the contents of the scroll which Daniel was told to seal  until the time of the end), ultimately interprets for us what Daniel was prophesying.  In other words, the New Testament interprets the Old Testament.  The bottom line is that in Revelation 11-13, John tells us what those remaining three and a half years of Daniel's prophecy really mean.  Thus, we are not left in the dark about what this means, and we have in Daniel 9:24-27 a glorious messianic prophecy centering upon the active and passive obedience of Christ (v. 24).