Sin - Jeremiah's Vow

Why Not Me?: Rethinking How and Why We Suffer | Part 1

As I read the bible I find that there is a given assumption that suffering will be, and to a greater extent than is understood, should be an expected part of what I encounter as a Christian.

Reading Time: This post will take about 20-25 minutes to read.

This post is directed toward anyone that claims the Christian faith. If you are not a Christian or do not have religious leanings I hope that you might still be able to find the content helpful.

Learning How to Suffer: An Under-Attended Class

In the last several months I have had several reasons to do some thinking on the topic (and reality) of suffering. The reason for my writing began with the opportunities that these events have provided for me to do some thinking and rethinking of what I believe regarding this subject. What I am not trying to do in this and future posts is to make too much of the personal questions like, “Why is this happening to me?” or other questions that look at suffering as a force acting on me. I think that this kind of effort can be and is beneficial, but I wanted to take this a step further.

What I have been wondering about is what the bible has to say to me about my response to suffering. Does the bible have anything to teach me, in a practical way, about how I am supposed to respond when a tragedy hits my life directly (i.e., the death of a loved one)! And if there is something in the bible that helps me to better live in and live through suffering, what can I do to begin to do that so that I might better reflect the bible’s example and direction. And, also related, to experience some of what I read in the life of the apostles and the early church.

As I read the bible I find that there is a given assumption that suffering will be, and to a greater extent than is understood, should be an expected part of what I encounter as a Christian. Suffering should be expected as the rule and not the exception of the Christian experience (I will explain further in the next section). Just because society has “advanced” according to some standards and measures, the offense of the Gospel to the self-righteousness found in the world (and still many times in my own heart) has not changed. I think that we make a grave mistake in thinking that the world has grown in its desire for the things of God. I know that this may sound crazy to some. I am okay with that.

What I am thinking as I write these thoughts down is to try and investigate what the bible has to say about how I should experience and perceive suffering within my own heart and mind. Another thought, and possibly more importantly, what impression are those who do not hold my faith in Jesus left with, about my faith, when they see me dealing with tragedy and suffering?

Essentially there are two short questions here. They are:

How should a Christian suffer?
What will the world learn about Jesus when we suffer as Christians?

Suffering’s Two Tributaries Into My Life

I believe that suffering will come in two general ways to a believer. The first is that suffering will come because we are living in a world that as been contaminated and polluted by Sin. This means that there are events and circumstances that we cannot avoid just because we are now redeemed by Jesus’ work on the cross. I am not just saying that “stuff happens.” I am saying that we should not be surprised when it does. The blood of Christ is not a magic potion that makes us immune to the suffering of this world. The blood of Christ provides us a way through that suffering that will, or should, reveal the full measure of the Gospel in us to those who see us. (Here are a sampling of Paul’s own words as he discussed the issue of suffering in his own life: Romans 5:3, Romans 8:18, 2 Corinthians 1:5-7, Colossians 1:24, Philippians 1:29, Philippians 3:7-10, 2 Timothy 1:8, 12, 2 Timothy 2:3-4, 2 Timothy 2:8-10).

Connected to the presence of Sin in the world, I have in mind that even the Christian will have to deal with the consequences of their personal sins. Christ has taken away the penalty of sin, but in the same way that every action has a reaction, every sin has a consequence. These cannot be avoided and so we should not be surprised when we suffer for them. Peter tells us as much in his letter (1 Peter 2:20a). This suffering is justified and while God can use it God does want us to make a practice of sinning (1 John 3:7ff). This it is not what I am referring to when I talk about suffering. (Just want to clarify.)

The second way that we will suffer is due to our profession and demonstration of faith. [Aside: I am growing in my curiosity about whether or not an increase of suffering in our lives of this second variety is an indicator of our devotion to Christ. I will have to look at this further, but I am going to go on a limb and say, “Yes,” in response.] As we become convinced that Christ is who He said He was and that the life that he purchased for us is not speculation or wishful thinking, it will become natural for us to grow in our desire to conform our life to His. It is in this process of maturity that we will have our eyes opened to the inconsistencies that exist between our life in Christ and what this world has to offer. John does not pull any punches when he says the following:

¹⁵ Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. ¹⁶ For all that is in the world—the desires of the flesh and the desires of the eyes and pride in possessions—is not from the Father but is from the world. ¹⁷ And the world is passing away along with its desires, but whoever does the will of God abides forever. (1 John 2:15-17, emphasis added, ESV)

It is the love of the world that creates in us the double-mindedness that James warns about (James 1:8). We have been born again, born from above, recreated, given a new nature, a new purpose, a new will, a new citizenship in a new city. We have a new king, a new family, a new language, new gifts and new clothes. Why are we so infatuated with things that will fail, places that will fade and people that will falter? Why do we find ourselves so willing to pawn the treasures of God for the cheap souvenirs of a place that we will forget faster than our last breath? I just do not understand this anymore.

Growing Restless With The Way Things Are

I find myself growing more and more restless. Not so much with the people outside of the church. They are doing what they are supposed to do. I grow frustrated with the people who claim Christ as their treasure. But even more than frustration, I grow increasingly fearful. Fearful of the lack of devotion to Christ. Not just commitment. There are a lot of folks committed to Jesus (as long as the dividend is high enough). But then “it” hits the fan and the fade begins. Look again at the attitude that Peter demonstrates in John 6 when Jesus starts talking about cannibalism (Jesus’ teaching about drinking His blood and eating His body).

⁶⁶ After this many of his disciples turned back and no longer walked with him. ⁶⁷ So Jesus said to the Twelve, “Do you want to go away as well?” ⁶⁸Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life, ⁶⁹ and we have believed, and have come to know, that you are the Holy One of God.” (emphasis added, ESV)

Oh God, that my resolve to follow you be converted into an unquenchable devotion to Your Son! “To whom shall we go? You have the words of eternal life!” This is not just poetic language. This is not brown-nosing. This is not an attempt at piety. This is the confession of a man that has truly “believed, and [has] come to know, that [Jesus is] the Holy One of God.” I am convicted of this almost everyday.

The Bottom Line: I Lost My Passport

So what is the bottom line? I think that we have not been assimilated to our new home in way that makes us long for it more than what we see around us. If it is true what Paul said that what is spiritual is more real than what we can see with our eyes, we have a long way to go when we long to keep what we have here over what God has for us (2 Corinthians 4:18)! Here is a question that I have been asking myself lately: Would I rather live life here on this earth? Or, do I want to be where Jesus is?

Anybody, especially any Christian, who thinks that this sounds morbid, to overly dramatic or even like a death wish has not, I believe, fully considered what God has given to us. I am a professional Christian, and I am only now coming to appreciate what the Gospel is offering to me, a lost and wretched sinner. I am sure that we can argue back and forth on this point, but I think that this question is at the very heart of why God has not completely eradicated suffering and evil. He does not want us to grow so accustomed to this world that we lose sight of what Jesus went to prepare for us in heaven. Remember, we should not love the things of this world (1 John 2:15-17).

A Sinful Silence on Sin

So where does this leave us? Why have we not kept our passports current? I think that is has something to do with a failure to feel the weight of Sin’s effect in our lives and in the lives of those around us. This world does not like for sin to be talked about and exposed. While this may appear obvious, the church has become remarkably silent on the subject. How many sermons in a given year directly and pointedly tackle THE GREATEST hindrance to having a relationship with God? We want to help people rather than heal them. We want to furnish our buildings rather than finish Christ’s work. We want to share our opinions rather than the Word of God. We want to placate the religious rather than to please the Father. Our priorities are so messed up we have grown doubtful that it will ever change. So what do we do? We start new churches that will get it right.

Please understand, I think we need more churches! As many as we can start as soon as we can start them. The concern that I have is that we may start churches that will duplicate and repeat the very thing that is not working – majoring on the minors of what it means to be a church. The church must return to the only mission for which she was created, to make disciples. (I will pick up this subject on another day!) Let’s back to the subject at hand.

Implications Precede Applications

It is now my conviction that the root of complacency in the early years of my faith was my failure to dig deeper and deeper into the implications of the bible. This led to laziness in my faith expression. The implications of the Bible must necessarily precede any applications that I might attempt to make. One example is God’s admonition for us to be holy as He is holy. While it might be easy to look at the first part of that phrase and make it the primary focus because it is about what I have to do, I would be wrong. That first part may be what I want to find out, but if I start there before I know the second I have put the proverbial cart before the horse.

But why is this a mistake? It is a mistake because the more important aspect of that statement is that God is HOLY. What exactly am I trying to be or become if I am supposed to imitate God in holiness? If I don’t have the clearest understanding of what God’s holiness is and demands I will be satisfied with whatever makes me feel better or just makes sense to me. The implication of God’s holiness will have a direct and radical effect on how I try to do what the command implies.

Let me press into this a little more. Follow me here.

God is Holy
God’s holiness requires holiness in everything else
Any failure for holiness requires punishment
Adam sinned and put the whole of creation under the curse of Sin
Any effort to “make it up to God” fails and I am left without escape
Only a holy person can stand in the place of the accused (but that person does not exist)
So, God comes in the person of Jesus Christ
Jesus fulfills the law I could not
Jesus receives the judgment of God for Sin
Faith in 1 – 9 gives God the right to count me righteous
Anybody that does not believe is still under judgment
And that judgment is eternal separation from God

Now this is just the implication!

The application of this is that we must live in a way that accords to this implication. Behavior will follow belief. I can not behave my way to a new belief. I have believe my way to a new behavior. This is not an act of the will, but a change in our affections. In other words, when I dig deep, what is the motivation that is driving me? Until I am able to articulate that motivation I will make decisions based in something that I am not as aware of as I need to be, or at least could be.

This is why the Gospel ought to become the most loved and cherished information and message that we have ever heard, and ever share! It is the Gospel that provides the greatest motivation for living because if we can apply what the Gospel implies we will keep our focus on what God is focused on.

Next time: We will look at the issue of suffering within the context of God’s will and God’s word.

Romans Series (Pt. 24) – Romans 5:15-17

The Nature of Christ’s Gift (5:15-17)
Paul is bridging the gap between verses 14 and 15 when he goes on to explain that the effect of Adam’s sin was so damaging that it sent the whole of humanity into condemnation. Paul makes the inference that it took just one sin to send humanity into the tailspin of sin. Why just one? The problem of sin must be viewed in its proper light if we are to understand the seriousness of it.
An individual’s view of God will affect in kind that same individual’s view of sin and vice versa. Millard Erickson provides a framework for how this basic argument should be understood. If the view of God is high, so that He is seen as a God who is holy and perfect and worthy of worship, then any deviation from that reality will demonstrate the gravity of sin. If the view of God however is not high, then what is the problem in offending him? Millard Erickson’s discussion is quite good because it helps us to understand that the seriousness of the offense is based not on the offense itself, but on the virtue and worth of the one offended. (See Millard J. Erickson, Christian Theology, 580). When you see sin this light we begin to understand that the value of God, as the offended one, was what necessitated the imputation of Adam’s sin on the whole race. But Erickson provides two alternative views to that of Federal and Natural headship.

The first alternative is where the sin of Adam is ratified when an individual sins for the first time (See Millard J. Erickson, Christian Theology, 656). Erickson sees this as a legitimate alternative, but posits the second as more in line with the testimony of scripture regarding what happens to the human race in both Adam and Christ. The second alternative, the one that Erickson appears to prefer, is that:

“we become responsible and guilty when we accept or approve of our corrupt nature. There is a time in the life of each one of us when we become aware of our own tendency toward sin. At that point we may abhor the sinful nature that has been there all the time…But if we acquiesce in that sinful nature, we are in effect saying that it is good. By placing our tacit approval upon the corruption, we are also approving our concurring in the action in the Garden of Eden so long ago. We become guilty of that sin without having committed any sin of our own” (See Millard J. Erickson, Christian Theology, 656).

When one sees that Paul places the discussion of sin within the framework of idolatry, the reason for God’s contempt toward sin can be better understood (Colossians 3:5, c.f., Exodus 20:3-6). Even John in his first epistle ends with this simple admonition, “Little children, keep yourselves from idols” (1 John 5:1). God is holy and perfect and to therefore exchange His glory for anything else is to replace God from God’s proper place in the universe. This is the very definition of idolatry.

Paul contrasts the trespass of Adam with the free gift of Jesus Christ which is able to cover a multitude of trespasses. This is why the “gift is not like the trespass.” The grace of God is so powerful that it is able to cover, not just multiple screw ups, but the eternal offense of human sin against His very nature. This is why the free gift is not like the result of one man’s sin. The grace of God is able to withstand the continuous assault of multiple trespasses. The fall of Adam could be understood as an act of “unfaith”. If Adam and Eve had continued to trust in the God’s provision in the Garden they would have remained under God’s care. But, by succumbing to the temptation of the serpent they were cast out. That is why faith is the necessary condition of salvation because it is an attempt at restoring the order that was disrupted in Eden. When we place our faith in Jesus we are returning to the intended order of relationship that God desired to exist between Father and Child.

Romans Series (Pt. 23) – Romans 5:12-14

Guilty in Adam (5:12)
Paul’s language here sounds like a doctor’s description of the spread of a disease. Adam was the first to have the problem and as he interacted with others he kept infecting others with the illness. This is one of the great debates that exists about in what way are we guilty of Adam’s sin. This is known as the doctrine of Original Sin. There basically two ways of looking at this. So while we don’t share in the same sin as Adam we share in the sin of Adam in that we are contaminated by him.

One of the great questions in theology is to what extent did the sin of Adam affect his progeny. Larry Hurt gives two commonly held positions that help in understanding this issue. “One approach is to see Adam as our federal head. Because he is our divinely designated representative, what Adam did implicates us all…Since this precise formulation is nowhere explicitly stated in Scripture, another approach is to see Adam simply as our natural (Ryrie: Seminal view)^[1] head…Nevertheless, both his sin and his guilt are viewed as being imparted to us through heredity (Augustine).”^[2]

The second major view is that of natural headship. In this view all of humanity was in some way present in Adam and are therefore just as guilty of Adam’s sin.^[3] This view falls in line with the Ten Commandments warning that the sins of the father will go down from one generation to the next (Exodus 20:5) Erickson cites that are two alternative positions that seem to be a hybrid of the two positions just stated. The first alternative is where the sin of Adam is ratified when an individual sins for the first time.^[4] Erickson sees this as a legitimate alternative, but posits the second as more in line with the testimony of scripture regarding what happens to the human race in both Adam and Christ. The second alternative, the one that Erickson appears to prefer, is that:

Erickson in his Christian Theology provides some further explanation of this affinity with Adam in regard to original sin by describing three theological system’s attempt to explain the connection.^[6] Erickson states that Pelagianism does not see original sin having affected all of humanity. Therefore, Adam’s actions do not trickle down to the rest of humanity. Humanity is born without any congenital spiritual fault based on its underlying assumption that each individual soul is created by God at birth as described below in the systems section.^[7] Arminians do hold that all humanity receives a corrupted nature at birth, but it is not guilty of Adam’s sin specifically. Because of the corrupted nature all men inevitably sin and are thereby held accountable for their own sins.^[8] Finally, Erickson states that Calvinism provides several views of headship as sighted by Hurt above. The federal head perspective takes the view that in the same way that God will impute the righteousness of Christ upon those who believe, God is within God’s right to impute the guilt of Adam’s sin upon all men because Adam was the representative of humanity before God. This view teaches that the statement “all sinned” in Romans 5:12 suggests that all humanity was a participant in Adam’s sin.^[9]

In verses 13-17 we have another parenthetical statement. We will break it up to make sense of the implications of this passage.

Death is the Evidence of Sin (5:13-14)
This section is so confusing as to be frustrating. In simple terms what Paul is arguing here is that even though the law was not present sin was. That is what he is getting at when he says that that sin is not counted where there is no law. Paul appears to imply that this makes no sense. If Adam sinned then there was sin even though there was no law. Paul “proves” this by highlighting that the sign of sin is death and there was death between the time of Adam and the time of Moses, so that even without the law sin was running its course within the lives of men.

Paul is basically saying that the law was not the reason that sin entered. Rather the law was what made sin known and also made men accountable (Paul will address this further in chapter 7). Before the law there was not a standard of accountability other than the effect of sin which was death. People died because of sin, but, according to Paul’s reasoning here people did not have an understanding that sin was the reason that death reigned in the world. Humanity did not have a point of reference that helped to identify that sin was an affront to God’s character and holiness. Paul also tells us that “death reigned” in other men because of what he said in verse 12. Adam’s sin plunged the human race into death, but the reason for all humanity’s sins cannot be laid at the feet of Adam alone. The essence of what Paul is saying is that we are all contaminated, or corrupted, by Adams actions in the garden and yet we are all still culpable for our own sin. Because of Adam we start life at a disadvantage. We all fall pathetically short of God’s standards of fellowship.

[1] Charles Caldwell Ryrie, Basic Theology (Chicago: Moody Publishers, 1999), 258.

[2] Larry Hurt, Truth Aflame, 228.

[3] Millard J. Erickson, Christian Theology, 651-652

[4] Ibid., 656.

[5] Ibid., 656.

[6] This is the doctrine that addresses how all of humanity is culpable in the sin of Adam.

[7] Millard J. Erickson, Christian Theology, 649

[8] Ibid., 650

[9] Paul P. Enns, The Moody Handbook of Theology (Chicago, Ill.: Moody Press, 1997, c1989), 312.

Romans Series (Pt. 15) – Romans 4:4-8

Why is Faith not Works? (4:4-5)
Paul is reminding us of God being both “just and the justifier of the one who has faith in Jesus” [Romans 3:26]. Verse four is an interesting one. Why is work regarded as debt, or a wage (NLT) and not grace? It goes to the difference in the methods. Grace is that which is undeserved. The master gives because he chooses to. If salvation is of works the master gives because a debt has been incurred. I, as the worker, am entitled to my wage. This is not the way that God relates to the world or humanity. God does not owe anyone anything.

One of Jesus’ parables would help here. The parable of the master of the vineyard [Matthew 20:1-16], who went out at five different times looking for workers to help finish the work, sheds some light on what Paul is saying. At the end of the day all the workers show up, those that came at the end of the day first and so on back to the workers hired in the morning. Many people make the mistake, I feel, in talking about the workers. The story has nothing to do with the workers. The story has to do with the owner of the vineyard. Access to the vineyard is determined by the owner. The benefit(s) of working in the vineyard are determined by the owner. The key to the text is found in the exchange between the early workers and the owner. Listen to what happens.

And when they received it, they grumbled against the landowner, saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.’ But he replied to one of them, ‘Friend, I am doing you no wrong; did you not agree with me for the usual daily wage? Take what belongs to you and go; I choose to give to this last the same as I give to you. Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?’ So the last will be first, and the first will be last.” [Matthew 20:11-16, NRSV]

Now there is something significant in Matthew 20:4 that we need to see as well. To the last group of workers that the owner found close to the end of the day, the owner tells them that they will receive “what is right.” So here is the important question: Who determines what is right? The one making the offer. Not the worker. There is no favoritism. All are treated the same.

The point of Matthew 20:4 is this: grace is always about the goodness of God and never the merit of the sinner; the goodness of the owner and not the work (or wage) of the worker. This passage in Matthew 20 is about grace because it demonstrates, yet again, the goodness of God toward fallen humanity when it is undeserving of that goodness. My dad put it this way, “Grace is in the calling.” Not in the reward from the calling.

Paul then moves onto another example of genuine faith.

Grace Keeps God’s Wrath Away From Me (4:6-8)
Blessed is the man that does not get what they deserve: “Blessed is the man to whom the Lord will not impute sin.” Paul uses King David as another example here of faith, faith in the image of Abraham’s. David in Psalm 32 talks about the forgiveness of God. The forgiveness that God gives is of such splendor that David just can’t help himself. He must talk about it.

Paul then returns to the issue of circumcision. The reason to do so again is because Abraham was a pre-circumcision believer. The practice was not even in use until Abraham was instructed by God to do it. The need for the Roman believers to understand this would keep them from falling into a lie about God’s expectations. God did not require them to become Jews before become Christians. Faith in God’s promise to saved all who believe, through Jesus Christ is what’s required.

Paul is reminding us of God being both “just and the justifier of the one who has faith in Jesus” (Rom 3:26). Verse four is interesting. Why is work regarded as debt, or a wage (NLT) and not grace? It goes to the difference in the methods. Grace is that which is undeserved. The master gives because he chooses to. If salvation is of works the master gives because a debt has been incurred. This is not the way that God relates to the world or humanity. God does not owe anyone anything.

One of Jesus’ parables would help here. The parable of the master of the vineyard (Matt 20:1-16), who went out at five different times looking for workers to help finish the work, sheds some light. At the end of the day all the workers show up, those that came at the end of the day first and so on back to the workers hired in the morning. Many people make the mistake, I feel, in talking about the workers. The story has nothing to do with the workers. The story has to do with the owner of the vineyard. Access to the vineyard is determined by the owner. The benefit(s) of working in the vineyard are determined by the owner. The key to the text is found in the exchange between the early workers and the owner. Listen to what happens.

And when they received it, they grumbled against the landowner, saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.’ But he replied to one of them, ‘Friend, I am doing you no wrong; did you not agree with me for the usual daily wage? Take what belongs to you and go; I choose to give to this last the same as I give to you. Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?’ So the last will be first, and the first will be last.” (Matt20:11-16, NRSV)

Now there is something significant in verse seven that we need to see as well. To the last group of workers that the owner found close to the end of the day, the owner tells them that they will receive what is right (v. 7). Who determines what is right? The one making the offer. Not the worker. There is no favoritism. All are treated the same.

The point of verse Matthew 20:4 is this: grace is always about the goodness of God and never the merit of the sinner; the goodness of the owner and not the work of the worker. This passage in Matthew 20 is a passage about grace because it demonstrates,yet again, the goodness of God toward fallen humanity when it is undeserving of that goodness. My dad put it this way, “Grace is in the calling.” Not in the reward from the calling. Paul then moves onto another example of genuine faith.

(5-8)
But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. (Rom 4:5-8, KJV)
Blessed is the man that does not get what they deserve: “Blessed is the man to whom the Lord will not impute sin.” Paul uses King David as another example here of faith, faith in the image of Abraham’s. David in Psalm 32 talks about the forgiveness of God. The forgiveness that God gives is of such splendor that David can’t not help himself. He must talk about it. Paul then returns to the issue of circumcision. The reason to do so again is because Abraham was a pre-circumcision believer. The practice was not even in use until Abraham was instructed by God to do it.

Romans Series (Pt. 10) – Romans 3:19-24

The World is Accountable to God (Romans 3:19-20)
Paul draws some very stark conclusions regarding the evidence that he has cited in verse 10-18. Not only will the every mouth be stopped, but because of what Paul has said the whole world is not accountable to God. Nothing has been missed and no one can escape. Paul’s understanding of the law is refined. He is not speaking in some general or generic way. The law for Paul is the means that God uses to do two very important things. First, the law stops “every mouth” (v. 19). The law leaves us without any excuse. God is not trying to win an argument, there is no argument. Any attempt to deny the reality of our sin is useless and affront to God Himself. The law is unyielding. Any deficient view of sin will lead to a distorted view of God. Paul will hit on this in other portions of Romans, which I will attempt to point out.

Second, and not of any lesser importance is that the law makes sin known (v. 20). This is interesting and Paul will address this last phrase in more detail later (Romans 7:7-25). However, the way that we come to an awareness of sin is important for theological and evangelistic reasons. If we as Christians are not out to tell the world around us that sin is real and must be overcome, grace will not appear so amazing. I have alluded to the theological reason above, but I would like to speak to the evangelistic reason here. If the Gospel is proclaimed in a way that the depth and damage of sin is not seen in its totality, then the hearer will not fully understand how impossible it is to attempt and earn what only God can freely give. Paul gives us a hint to this in Ephesians 2:8-9. As sinners and even as adopted sons and daughters we must never forget what we have been saved from. This leads us to Paul’s next thoughts on sin.

All have Sinned (Romans 3:21-24)
Paul’s phrasing here seems somewhat confusing, but we have to think about what he is saying within the context of that time. What references did Paul use to support his argument? He used two similar references from David, in the Psalms and one from Jeremiah in Ecclesiastes. Now, Paul says that apart from the law the righteousness of God is revealed. Paul is making a reference here to the wisdom literature within the Jewish canon. The whole of God’s word points to His righteousness and man’s sinful nature.

Within the second half of this section we find that Paul is touching on, ever so lightly, upon the divinity of Jesus. This too will play an important role in the overall theology of Romans. Paul is also arguing against the two forms of works doctrine ^[1]. The first was prevalent among the pagan religions (that most of the Romans were used to) and the second was a Jewish form of works teaching that many Jews had adopted because of Pharisaical influence. Also, since Paul has already “proven” the sinful nature of man he reminds the reader and hearer of this again here.

Footnotes:

Back to Post ¹ By “works doctrine” I mean any attempt that men and women undertake to earn or appease God or gods. The Romans offered sacrifices to keeps the gods happy. The Jews on the other had believed that by trying to live up to the standard of the Law they would please God. These and any variation of these will only demonstrate the futility of works.

Romans Series (Pt. 9) – Romans 3:10-18

There is None Righteous (Romans 3:10-18)
Verses 10-18 are Paul’s biblical proof for why both Jew and Gentile have equal standing in the eyes of God. Paul quotes from various places in the Old Testament to make his case. He uses the Psalms because of their ability to capture the truth at the heart level. David was a man who spoke, sang, and wrote from his varied experiences. It was because of this that as you read the Psalms a kinds of emotions are written about there. From joy to anger; love to revenge; faith to impatience; jubilation to repentance. We will look at this next, but without the law, there is no knowledge of sin (v. 20). But before Paul gets to that he wants to make it plainly clear that that there is already sufficient cause for God to hold us guilty of sin.

I have provided the quotations and their references below. Paul is paraphrasing from these passages, but the essence of this is the same.

Paul’s Quotation	Old Testament Reference
Romans 3: 10-12 10 as it is written: “None is righteous, no, not one; 11 no one understands; no one seeks for God. 12 All have turned aside; together they have become worthless; no one does good, not even one.”	Psalm 14:1-3 (cf. Psalm 51:1-3) 1 The fool says in his heart, “There is no God.” They are corrupt, they do abominable deeds, there is none who does good. 2 The Lord looks down from heaven on the children of man,to see if there are any who understand, who seek after God. 3 They have all turned aside; together they have become corrupt; there is none who does good, not even one. Ecclesiastes 7:20 Surely there is not a righteous man on earth who does good and never sins.
Romans 3:13a “Their throat is an open grave; they use their tongues to deceive.”	Psalm 5:9 For there is no truth in their mouth; their inmost self is destruction; their throat is an open grave; they flatter with their tongue.
Romans 3:13b “The venom of asps is under their lips.”	Psalm 140:3 They make their tongue sharp as a serpent’s, and under their lips is the venom of asps.
Romans 3:14 “Their mouth is full of curses and bitterness.”	Psalm 10:7 His mouth is filled with cursing and deceit and oppression; under his tongue are mischief and iniquity.
Romans 3:15 “Their feet are swift to shed blood;”	Proverbs 1:16 for their feet run to evil, and they make haste to shed blood.
Romans 3:15-17 15 “Their feet are swift to shed blood; 16 in their paths are ruin and misery, 17 and the way of peace they have not known.”	Isaiah 59:7,8 7 Their feet run to evil, and they are swift to shed innocent blood; their thoughts are thoughts of iniquity; desolation and destruction are in their highways. 8 The way of peace they do not know, and there is no justice in their paths; they have made their roads crooked; no one who treads on them knows peace.
Romans 3:18 “There is no fear of God before their eyes.”	Psalm 36:1 Transgression speaks to the wicked deep in his heart; there is no fear of God before his eyes.

The apostle does not hold back on his description of the state of man. While this may appear tame and mild to some, pull is not pulling any punches. It is through these verses that Paul puts forth a detailed, and nearly comprehensive, wrecking ball to any argument for justification, salvation or righteousness apart from God and His Son Jesus. To seek any of these three attributes independently of God’s presence and intervention is to step away from what God has revealed in Scripture. What Paul is saying in this section is not something that can be, or should be taken lightly. The indictment upon humanity is equal to the remedy that God has provided in the Cross of Christ. But, if man’s understanding of sin does not agree with the price paid for that sin there will remain an inconsistency in any theology/doctrine that we try to claim is genuinely Biblical.

It is worth noting that sin must be understood from the perspective of the offended rather than that of the offender. The value of the one wronged determines the just compensation. As we look at the price that God paid for our redemption, i.e., the Blood of Jesus, we can see that sin is far worse than we could ever comprehend.

Romans Series (Pt. 8) – Romans 3:1-9

First in Time (Romans 3:1-5)

Paul helps the Roman hearer, and the all Gentile readers of this letter, understand that the primacy of the Jew in God’s plan had nothing to do with some intrinsic worth that they had as people. He will point this out in verse 28 of this chapter. What Paul is trying to make clear is that because God has chosen to work through human affairs someone had to be selected for the purpose of being the instrument of God’s will ([reftagger title=”Romans 3:2″]v. 2[/reftagger]). This people were the children of Abraham. Why Abraham? I don’t know, but that becomes a moot point because it is not something that can be undone or reversed. God picked Abraham and worked out His will through Abraham’s progeny, both the physical and the spiritual (look at Galatians 2:18-21, 3:10-14) . Look back at Romans 2:25-29. Paul has just finished removing any privilege that may have existed for the “circumcised”. The true heart of the matter is what is going on in the heart.

But there is something else at work that Paul wants to address. A teaching had become popular among the Jews that God would overlook and not punish unfaithfulness on the part of the Jews. God’s faithfulness is not, should not, and must not be called into question just because a frail humanity is unable to comply with its end of the bargain. God remains faithful. God’s reputation is not tarnished because of our failures. This however, had become the mentality of the Jews. They believed that their “unrighteousness serves to show the righteousness of God” ([reftagger title=”Romans 3:5″]v. 5[/reftagger]). This is the epitome of putting God to the test. And it must be avoided at all costs.

Sinning for the Glory of God (Romans 3:6-9)

But not only were the Jews putting God to the test. There rose up in the Jews’ mind an indignation that they were being punished as they served as examples of God’s faithfulness. Paul writes about the total arrogance of the Jews in this regard, “But if through my lie God’s truth abounds to his glory, why am I still being condemned as a sinner?” ([reftagger title=”Romans 3:7″]v. 7[/reftagger], emphasis added). There is never an appropriate time to sin for the Glory of God. This is an attempt and make God a fool and to take the grace that has been given to us and misuse it for our own fleshly desires (Galatians 5:13).

The poor example of the Jewish people as a whole was inexcusable. But Paul understood that he himself had been among them. His errors may have been on the side, the side of piety and total devotion, but that is only exchanging one extreme of misunderstanding for another. Paul recognized that his extreme devotion and other Jews’ extreme infidelity both missed the point and mark of God’s character ([reftagger title=”Romans 3:8″]v. 8[/reftagger]). And because of this both were rightfully condemned ([reftagger title=”Romans 3:9″]v. 9[/reftagger]).

In times like these…

Shooting in Colorado

The news out of Littleton, Colorado, is basically that it could have been worse. Bruco Strong Eagle Eastwood, 32, began shooting at middle school students as they were leaving to go home. The motive has not been identified, but in the end, it doesn’t really matter. Murder is a horrible thing, but when you take it to the level of attacking children it takes on another dimension of the sinister. I think of the brave teacher, David Benke, that tackled Eastwood and still wishes he could have done more. I can’t even think about what Benke did without getting a little choked up. The line between heroism and cowardice is a fine one, and yet we see average, normal people stepping up and doing things that inspire all the time.

In times like these, I find myself wondering why does this happen? What is going on in the lives of some people who would think shooting kids is “the thing to do.” As a Christian, I struggle to make sense of the chaos that finds expression in our world. To say that it is because of sin seems to over-simplify and even trivialize the issue. But I think that this only appears to be the case because we don’t truly understand what sin is.

Sin on Display

Sin has to be understood not by the nature of the offense, but rather by the worth of the offended. Rape is a terrible scourge independent of the victims involved, but make the victim a child and you raise the level of indignation. In like manner, the depth of sin’s offense must be seen by virtue that God, the one offended, is infinitely perfect and holy. It is because of God’s purity that any sin, no matter how small, deserves eternal punishment for God is of eternal worth.

In times like these I have to remember that sin is an utterly terrible blight in the human experience. I have to remember that sin is an insidious enemy that taunts us and tempts us away from God. I have to remember that none of us is beyond the reach of Sin’s influence. Sin will only be eradicated when God sends Jesus back to claim those that have called to him and believed that Jesus is the only way to have a relationship restored with God the Father.

While I understand these things to be true I still mourn and struggle with having to wait for Jesus to return as long as we live in times like these.

Romans Series (Pt. 4) – Romans 1:18-32

God is Righteous (1:18-20)

The Roman listener and reader would not have had the same reference point as the Jewish believer. So Paul begins with his own version of the creation story from Genesis 1 [vv. 19-20]. Paul speaks to the creation and all that is in it to demonstrate that God is good, but more importantly that God is righteous. The word righteous tells us something about the way that God lives out his existence. Everything we need to know about God is made knowable by virtue of God’s creation. What we see is the evidence that points to and illustrates for us who God is. And God is righteous and therefore stands up against all “ungodliness and unrighteousness of men” [v. 18].

God is Denied (1:21-25)

Paul then makes a move toward describing the state of those that forget to look at God, or more specifically, that intentionally turn away from looking at God. This is where Paul begins to lay the foundation that he will expand in Romans 5:12. What is important here is to understand what Paul is describing. God will suffer the reproach of man only for a time. But the longer we persist in denying God, Paul tells us that God will eventually give us up.

So God abandoned them to do whatever shameful things their hearts desired. As a result, they did vile and degrading things with each other’s bodies. They traded the truth about God for a lie. So they worshiped and served the things God created instead of the Creator himself, who is worthy of eternal praise! Amen. [Romans 1:24-25, NLT]

Whenever we lose sight of God, when we forget to honor God for who and what he is we tempt God and become subject to God’s judgment. What we have to consider is this: Is there any greater judgment than to be left to oneself?

God is NOT Mocked (1:26-32)

Then Paul closes by illustrating the manifestation of Sin in the practice of sins. I don’t believe that Paul is saying that all will perform these sins. I think this is where many people begin to dismiss the doctrine of Total Depravity. We have to see that Total Depravity is not about the depth of sin, but rather about the culpability of sin and capability of sinning. We all, as sons and daughters of Adam and Eve, have become partakers in Sin. We are born in Sin [Psalm 51:5] and we are guilty of our own transgressions [Romans 3:23]. What I hear Paul saying is that once the path of selfishness and idolatry is chosen there is no means of predicting the depths to which one can fall. I find this to be the major thrust of this section and starting block for what is to come in the following chapters.

What is the Gospel? (Pt. 14) – “The Death of Death”

This is part of the series “What is the Gospel?”

One of the most glorious realities of the Christian faith is that death has been defeated. In the crucifixion and death of Jesus I have the wonderful truth that God has died for my sin. When we couple this remarkable truth to the equally wonderful truth that Jesus was raised from the dead we are confronted with a new reality – Death’s power has been defeated. Paul tells us that it was through sin that death was introduced into the world [Romans 5:12]. It is because of this sin that death brings fear to our hearts and minds and we find our joy melting away. Paul again tells us in Romans 6:23a that “the wages of sin is death.” We have earned the death that we will suffer because of our tendency to do our own will rather than God’s. We have earned the penalty of sin, but God has done something so incomprehensible that most who hear this message don’t believe it.

Even though we have earned death, “the free gift of God is eternal life in Christ Jesus our Lord” [Romans 6:23b]. Because Jesus took upon himself the punishment for sin He had not committed He was able to divert the justified wrath of God away from us. We still have to pass through the dark door of physical death. But through the death of Jesus Christ on the cross death is defeated and we no longer have to fear the destination that lies on the other side. If we follow Jesus He will lead us through death into new life.