39 Sermon Illustrations on Righteousness

“Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.” Psalm 1:1

I was very much impressed, a number of years ago, as I listened to Joseph Flacks tell of his visit to Palestine. When he was in the city of Jerusalem he was given the opportunity of addressing quite a gathering of Jews and Arabs, all of whom were presumably unconverted. For his text, Mr. Flacks took the first Psalm. Of course, he could repeat it to them in the Hebrew. He dwelt upon the tenses, “Blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of the scornful.”

He said to them, “Now, my brethren, who is this blessed man of whom the psalmist speaks? Notice, this happy man is a man who never walked in the counsel of the ungodly, he never stood in the way of sinners, he never sat in the seat of the scornful. He was an absolutely sinless man. Who is this blessed man?” When no one answered, Joseph Flacks said, “Shall we say he is our great Father Abraham? Is it Father Abraham that the psalmist is speaking of here?”

One old Jew said, “No, no, it cannot be Abraham, for he denied his wife; he told a lie about her.”

“Ah,” said Joseph Flacks, “it does not fit, does it? Abraham, although he was the father of the faithful, yet was a sinner who needed to be justified by faith. But, my brethren, this refers to somebody; who is this man? Could it be our great lawgiver, Moses?”

“No, no,” they said, “it cannot be Moses. He killed a man and hid him in the sand.” Another added, “And he lost his temper by the water of Meribah.”

“Well,” Joseph Flacks said, “my brethren, who is it? There is some man here that the Spirit of God is bringing before us. Could it be our great King David, the sweet psalmist of Israel, who perhaps wrote this Psalm?”

“No, no,” they cried, “it cannot be David. He committed adultery and had Uriah slain.”

“Well,” he said, “who is it; to whom do these words refer?”

They were quiet for some little time and then one Jew arose and said, “My brethren, I have a little book here; it is called the New Testament. I have been reading it. If I believed this book, if I could be sure that it is true, I would say that the man of the first Psalm was Jesus of Nazareth.”

An old Jew got right up and said, “My brethren, the man of the first Psalm is Jesus of Nazareth. He is the only one who ever went through this world who never walked in the counsel of the ungodly, nor stood in the way of sinners.”

Then the old man told how he had been brought to believe in Christ, and he took that occasion to openly confess his faith. He had been searching for a long time and had found out sometime before that Jesus was the One, but he had not had the courage to tell others.

How foolish and ignorant we should esteem an artificer, who, having taken a piece of iron, should melt and mould, file and polish it, and then imagine that it has become gold! It shines, it is true; but is its brilliancy a proof that it is no longer iron? And does not God require pure and refined gold; that is to say, a perfect righteousness and a perfect holiness? Malan

Current studies in Paul argue that the "works righteousness" of the Jews has been misunderstood. The Jews relied on a covenant of grace, with good works as the proper response.

1. Traditionalists have argued the Jews distorted the Law and Paul is answering their distortion.

2. E. P. Sanders says Paul was a contented Jew but was turned around in his Damascus Road experience. Paul then started this theology with the solution (Christ) and worked back to propose the problem. He is unsystematic and sometimes inconsistent in his treatment of the law. His chief objection to Judaism is that it rejects Christ. A secondary feature is the law-keeping stands in the way of converting Gentiles. Overall, Paul's theology and Judaism are very close in their conception of salvation.

3. James Dunn argues "works of the law" does not refer to works-righteousness but refers to the laws that maintain the Jews' national identity. This excludes the Gentiles. Jesus delivers the Jews from this curse (Gal 3:13). The Jews did not believe in works-righteousness but in grace, yet their exclusivist understanding of grace was wrong.

4. Stephen Westerholm believes Paul is against works of any kind, not just ones motivated by the Law. Paul is radical in his exclusive reliance on grace. "Law" in Paul refers to the Ten Commandments, not to Jewish perversion of the Law. The Law promised life but could not deliver it. Paul's gospel is law-free. The Spirit is the Christian's moral guide.

When I was in Manchester, I went into the gallery one Sunday night

to have a talk with a few inquirers, and while I was talking a

business man came in, and took his seat on the outskirts of the

audience. I think at first he had come merely to criticize, and that

he was a little skeptical. At last, I saw he was in tears. I turned to

him and said, " My friend, what is your difficulty?" "Well," he said,

"Mr. Moody, the fact is, I cannot tell." I said, "Do you believe you

are a sinner?" He said, "Yes, I know that." I said, "Christ is able to

save you;" and I used one illustration after another, but he did not

see it. At last I used the ark, and I said, "Was it Noah's feelings

that saved him? Was it Noah's righteousness that saved him, or was it

the ark?" "Mr. Moody," said he, "I see it." He got up and shook hands

with me, and said, " Good night; I have to go. I have to go away in

the train tonight, but I was determined to be saved before I went. I

see it now."

I confess it seemed almost too sudden for me, and I was almost

afraid it could not live. A few days after, he came and touched me on

the shoulder, and said, "Do you know me?" I said, "I know your face,

but do not remember where I have seen you." He said, " Do not you

remember the illustration of the ark?" I said, "Yes." He said, "It has

been all light ever since. I understand it now. Christ is the ark; He

saves me, and I must get inside Him." --Moody

If I look through a piece of red glass, everything is red. If we

look through a piece of blue glass, everything is blue. If we look

through a piece of yellow glass, everything is yellow, and so on.

When we believe in Jesus Christ as our Savior, God looks at us

through the Lord Jesus Christ. He sees us in all the white holiness

of His Son. Our sins are imputed to the account of Christ and his

righteousness to our account.

| My Source: THE GOSPEL REMINDER of the Bay, AR church of Christ — April 19, 1998

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| Author: Marvin Rickett

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| File Under: Jesus Christ

THE SUN OF RIGHTEOUSNESS — by Marvin Rickett

Many metaphors are used to describe Jesus Christ in the attempt to get finite human beings to understand all that He is. He is referred to as the Lily of the valley, the bright and morning Star, the Lamb of God, the Lion of the tribe of Judah, etc. Each of these shows a distinctive feature of God’s Messiah. One unusual metaphor is “Sun of righteousness.” The prophet Malachi calls Him that: “But unto you that fear my name shall the Sun of righteousness arise with healing in his wings” (Malachi 4:2). When we hear this metaphor, we tend to think “Son” instead of “Sun” because we hear so often of the Messiah’s being the Son of God and the Son of man. But this metaphor says that in some ways, the Christ is like the sun, the “star” of our solar system. How is Jesus Christ like the sun?

The sun bathes our earth with life-giving and life-sustaining rays. It is a body greater in size and energy than our earth. It is very impressive! It is the “greater light to rule the day.” The earth utterly depends on the sun to give it physical life. It emits great energy, light, and heat. At its distance from the earth, it is pleasant for humankind. It is enduring. We trust the sun to be there for our needs until the Lord brings a conclusion to all things. Certain cultures in the past were so impressed by the sun that they worshipped it. The Egyptians, Babylonians, and others had a sun-god among their deities, and he frequently was the chief of the gods. They failed to look past the sun to see its Creator.

Jesus Christ is like the sun, but in the spiritual sense. Like the sun gives forth physical light, Jesus Christ gives forth spiritual light. He enlightens the soul and heart of man. He proclaimed, “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12). He brought life and immortality to light through the gospel (2 Timothy 1:10).

Like the sun is the source of physical life on earth, Jesus Christ is the source of spiritual life. He declared, “I am the way, the truth, and the life: no man cometh to the Father but by me” (John 14:6). Through regeneration, He brings to life those who were dead in trespasses and sins. He gives eternal life, which is much superior to the temporal life the sun provides.

Theorists have speculated that at the rate the sun is losing energy, it will yet endure and function for millions of years. Compared with our confidence in the sun, how much more should we have confidence in Jesus Christ who is from everlasting to everlasting (Micah 5:2; Psalms 90:2). He is someone with whom we can cast our lot and He will never leave nor forsake us. We depend on the sun rising every morning, we can depend even more on Jesus Christ to be faithful.

The sun is very pleasant as we bask in its rays. It makes us feel good. To describe pleasantness, we speak of a “bright and cloudless day.” Jesus Christ brightens our often drab and sinful existence. His salvation from sin warms our hearts and fills us with pleasantness.

The prophet spoke of the Sun of righteousness having “healing in his wings.” Just as the physical sun has healing properties, so the Sun of righteousness heals our spiritual illnesses and diseases. Jesus Christ is the Great Physician who preaches the gospel to the poor, heals the broken-hearted, preaches deliverance to the captives, effects recovering of sight of the blind, sets at liberty them that are bruised (Luke 4:18).

Though the prophetic passage in Malachi does not say so, Jesus Christ is also the “Son” of righteousness. One definition of son means to “partake of the nature and essence.” Son of God means that Jesus Christ partakes of the nature and essence of Deity, which indeed he does: “Thou art the Christ, the Son of the living God” (Matthew 16:16). He partakes of the very nature and essence of righteousness. He is totally righteous without a spot or blemish of the contamination of sin. He is the epitome to righteousness and bears the name Righteous (1 John 2:1–”My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.”).

Jesus Christ is the source of all the righteousness we may gain. We become righteous by doing His righteousness: “Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous” (1 John 3:7). All His commandments are righteousness (Psalms 119:172). Therefore, to appropriate His righteousness, we do His commandments.

The Sun of Righteousness does for man’s spiritual well being what the sun in the sky does for the physical life on earth, only more so.

________________________ end of article _______________________

DRL NOTE: I always appreciate receiving the bulletin from Bay, Arkansas. Marvin Rickett is a friend, and a friend who does some outstanding writing. He has helped me with this article and I hope it helps you as well.

Speaking of writing… brother Jim Faughn sent me a cute little poem which had been forwarded to him by Don Garner. It helps us to see that it might be possible to become TOO dependent upon our computers…

OWED TO THE SPILLING CHECKER

Eye halve a spelling checker

It came with my pea sea

It plainly marcs four my revue

Miss steaks eye kin know sea.

Eye strike a key and type a word

And weight four it two say

Weather eye am wrong our write

It shows me strait a weigh.

As soon as a mist ache is maid

It nose bee fore two long

And eye can put the error rite

Its rare lea ever wrong.

Eye have run this poem threw it

I am shore your pleased two no

Its letter perfect awl the weigh

My checker tolled me sew.

–Rober L. Lewis (I don’t know if this is supposed to be Robert, with a “t,” or not, but this is the way it came to me).

“But if our unrighteousness demonstrates the righteousness of God, what shall we say? [Is] God unjust who inflicts wrath? (I speak as a man.) Certainly not! For then how will God judge the world?” (Romans 3:5-6 NKJV)

The Judgment of God is Righteous

• Commend [demonstrates] — or establish, or prove; “If our sin sets forth in a clear light the righteousness of God.” (Wordsworth) — Rom 5:8, 20-21

• Who…vengeance [wrath] — Gk., the inflictor of the anger

• I…man — “I speak as men speak; not in my own name, still less as an Apostle " (Vaughan) “I write this in the character of an unbelieving Jew.” (Macknight)

• How…world ? — If God be not perfectly righteous? — Gen 18:25, Job 8:3, 34:17, Matt 10:15

Deism, no refuge from Judgment — Dr R. W. Hamilton

I. The most correct ideas of the Deity that we can entertain, require that there should be a Judgment

II. The dignity of human intellect and capacity enforces it.

III. The partially developed character, and the mixed nature, of the present system, intimate it.

IV. The tendencies of conduct in the present state will greatly increase its probability

V. The visitations of calamity, public and personal, contribute much illustrative evidence to this fact

VI. The claims of universal consent are on its side

Learn

I. Justification blends itself with judgment as a forensic inquest

2. Sanctification is essential to indicate and conduct the process of a moral discrimination.

The rectitude of God — As sure as God liveth, as sure as the Holy One of Israel is the Lord of Hosts, the Almighty, Right is Might, and ever was and ever shall be so. Holiness is might Meekness is might: Patience is might: Humility is might: Self-denial and Self-sacrifice is might: Faith is might: Love is might every gift of the Spirit is might. The Cross was two pieces of dead wood; and a helpless, unresisting Man was nailed to it; yet it was mightier than the world, and triumphed, and will ever triumph over it. Heaven and earth shall pass away, but no pure, holy deed, or word, or thought. On the other hand, might, that which the children of earth call so, the strong wind, the earthquake, the fire, perishes through its own violence, self-exhausted and self-consumed; as our age of the world has been allowed to

witness in the most signal example. For many of us remember, and they who do not have beard from their fathers, how the mightiest man on earth, he who had girt himself with all might except that of right, burst like a tempest-cloud, burnt himself out like a conflagration, and only left the scars of his ravages to mark where he had been. Who among you can look into an infant's face, and not see a power in it mightier than all the armies of Attila or Napoleon ? [or Hitler, or Stalin, or Saddam Hussein or ...] — Hare

“It is a great truth, both in Divine and human knowledge, that no subject can be adequately understood, unless it be viewed not only as it is in itself, but also as it is in relation to the system of which it forms a part.” — Dr. Heurtley

“God is a light that is never darkened; an unwearied life that cannot die; a fountain always flowing; a garden of life; a seminary of wisdom; a radical beginning of all goodness.” — Quarles

“Now it was not written for his sake alone that it was imputed to him, but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead, who was delivered up because of our offenses, and was raised because of our justification.” (Romans 4:23-25 NKJV)

Abraham’s Righteousness

• for…alone — Rom 15:4, 1 Cor 10:6, 11 — as if he had an exclusive right to faith and its blessings

• for…also — to teach us God’s method of justification

• it…imputed — i.e., that righteousness which is by faith

• raised…dead — Acts 13:30 (cf. v. 17), the central object of our faith, as the raising up of the promised seed from one “as good as dead” was, of Abraham

• delivered — Isaiah 53:6, 12 LXX, Rom 8:32, Acts 2:23 — up to death in our stead

• for…offences — 2 Cor 5:21, Gal 1:4, 1 Pet 2:24, 3:18, Heb 9:28 — not for His own

• raised again — the Divine recognition of the death of Christ as our atonement

• for…justiflcation — 1 Cor 15:17 — (1) in order to it as future; (2) because of it as past (Robinson). Resurrection of Christ necessary (1) To vindication of His veracity (Matt 20:19) (2) To Divine attestation of

His Messiahship (Acts 13:30) (3) To His power to save (John 14:19) — Vaughan

Raised again for our justification — Bp Beveridge

I. How raised again?

1. He was a real man;

2. He really died;

3. He really rose again.

II. What is meant by justification?

1. Man has sinned, and is accused for this, by

(1) God’s justice;

(2) The law;

(3) Satan;

(4) His own conscience.

2. Christ, having borne our punishment, and suffered for us, justifies us from the charge brought against us. This is justification.

III. In what sense did Christ rise for our justification?

Sitting for a portrait — The late Mr. Reynolds of Bristol, being importuned by a friend to sit for his portrait, at last consented. “How would you like to be painted?” “Sitting among books.” “Any book in particular?” “The Bible.” “Open at any part?” “At the fifth chapter of the Romans; the first verse to be legible: ‘Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ.’”

Full assurance — The celebrated Philip de Morney, prime minister to Henry IV of France, one of the greatest statesmen, the bravest officers, and the most exemplary Christians of his age, being asked a little before his death, if he still retained the same assured hope of future bliss which he had so comfortably enjoyed during his illness, made this memorable reply: “I am,” said he, “as confident of it, from the incontestable evidence of the Spirit of God, as ever I was of any mathematical truth from all the demonstrations of Euclid.”

“Faith flows from the resurrection of Christ, and so also does justification (Col. 2:12; 1 Pet 1:21). The ground on which our belief in God rests, is, that He has raised Jesus Christ from the dead. Yet this ground of belief does not impair the truth, that the obedience of Jesus Christ, and His own blood, is the source of our justiflcation.” — Benqel

“For they being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. For Christ [is] the end of the law for righteousness to everyone who believes.” (Ro 10:3-4 NKJV)

Christ Our Righteousness

• ignorant…righteousness — that which is by faith

• going about[seeking] — Gk., seeking, restless endeavour

• establish…righteousness — Luke 18:9-14, Rom 2:17, 3:26 — by legal, ceremonial observances

• submitted…God — yielded to His plan of justification, by believing in His Son.

• end — Heb 10:4-10, Matt 5:17, 3:15, Gal 3:10, 13, 24 — object, aim.

The end for which the law was given

• for[to]…believeth — 2 Cor 5:21 — that through Christ’s perfect obedience His righteousness might be imputed to every believer

Self-righteousness — Preacher’s Portfolio

I. A deplorable error.

II. The fruitless journey. Self-righteousness –

1. Described –

(1) Its nature;

(2) Its tenacity;

(3) Its danger.

2. Illustrated in the language of text.

III. The fatal effects of both:

1. The Gospel finds man in a state of hostility to it;

2. This hostility arises from pride, and only as this pride is eradicated can we come to Christ.

The law of the Spirit — J. H. Newman, B.D.

I. The law. By this is meant the eternal, unchangeable law of God, which is –

1. The revelation of His will;

2. The standard of perfection;

3. The mould and fashion to which all must conform, as they would be happy.

II. Righteousness, or conformity to the law.

1. By nature we have no principle of righteousness in us;

2. As this is our natural state, we should be made righteous. This is –

(1) The desire of religious men;

(2) The promise of a merciful God.

III. Faith, or that by which we are made obedient to the law.

1. By no work of ours are we rendered perfect;

2. Therefore something is required to assist us. This is the work of the Spirit.

Pharisaism — Dr Burns

Concerning the Jews, consider:

I. What they did –

1. They trusted to their self-righteousness;

2. They sought to establish it;

3. They laboured diligently to do this.

II. What they did not do. They did not –

1. Accept God’s righteousness;

2. Realise its extent;

3. Bow down to it.

III. The cause of their self-righteousness, ignorance, which was –

1. Wilful;

2. Persistent;

3. Destructive.

More grace wanted — When Lord North, during the American war, sent to the Rev. Mr Fletcher of Madeley (who had written on that unfortunate war in a manner that had pleased the minister), to know what he wanted, he sent him word, that he wanted but one thing, which it was not in his lordship’s power to give him, and that was more grace.

The place to lose self — A person who had long practised many austerities, without finding any comfort or change of heart, was once complaining of his state to a certain bishop. “Alas!” said he, “self-will and self-righteousness follow me everywhere. Only tell me when you think I shall learn to leave self. Will it be by study, or prayer, or good works?” “I think,” replied the bishop, “that the place where you lose self will be that where you find your Saviour.”

“The Law is not satisfied with an outward observation of it, but by the inward disposition of the heart; we break it as much by a bare outward keeping of it only as by living in the avowed neglect of it.” — Adam

“There is no man’s case so I dangerous as his whom Satan hath persuaded that his own righteousness shall present him pure and blameless in the sight of God.” — Hooker

“It is Satan’s policy to crack the breastplate of our own righteousness, by beating it out further than the metal will bear.” — Gurnall

CS Lewis wrote one of the most endearing Christian books titled The Lion, The Witch and Wardrobe. You might be interested to know that Disney has bought the rights. If you have half an imagination you need to read it. You will never forget the story. In the book Jesus is represented by a Lion by the name of Aslan. The four children who are finally introduced to Aslan by Mr. and Mrs. Beaver are not quite sure they want to met him. Mr. Beaver says to them:

Wrong will be right, when Aslan comes in sight,

At the sound of his roar, sorrows will be no more,

When he bares his teeth, winter meets its death

And when he shakes his mane, we shall have spring again.

You’ll understand when you see him.”

“But shall we see him?” asked Susan.

“Why, Daughter of Eve, that’s what I brought you here for. I’m to lead you where you shall meet him,” said Mr. Beaver.

“Is — is he a man?” asked Lucy.

“Aslan a man!” said Mr. Beaver sternly. “Certainly not. I tell you he is the King of the wood and the son of the great Emperor-Beyond-the-Sea. Don’t you know who is the King of Beasts? Aslan is a lion — THE Lion, the great Lion.”

“Ooh!” said Susan, “I’d thought he was a man. Is he — quite safe? I shall feel rather nervous about meeting a lion.”

“That you will, dearie, and no mistake,” said Mrs. Beaver, “if anyone who can appear before Aslan without their knees knocking, they’re either braver than most or else just silly.”

“Then he isn’t safe?” said Lucy.

“Safe?” said Mr. Beaver. “Don’t you hear what Mrs. Beaver tells you? Who said anything about safe? ‘Course he isn’t safe. But he’s good. He’s the King, I tell you.”

Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness. — Ezekiel 14:14.

The Christian has three great enemies or destroyers; the world, the flesh and the devil. The Christian has three Friends; the Father, the Son and the Holy Spirit. Here we have three saved men, whose distinguishing righteousness lies in this Noah overcame the world, Daniel overcame the flesh, and Job overcame the wicked one. The world is the great rival of the Father, the flesh is the great rival of the Spirit and the devil is the great rival of the Son.

Thus I’m beset by foes, and yet

I would not miss a single danger;

Each foe’s a friend that makes me wend

My homeward way,—- on earth a stranger.

For never haze dims upward gaze,—

Oh, glorious sight! for there above me

Upon God’s throne there sitteth One

Who died to save — who lives to love me! — J. C. Jennings.

A. In what ways is Jehovah (Yahweh) God shown to be supreme (sovereign) in

42:5

42:9

42:13

43:10-11

44:6-8

45:9

46:9-10

48:11

B. What things has / does God do for and through His people?

42:6

42:16-17

42:24-43:6

44:2-3

45:1, 4

45:17

46:13

48:4, 10

C. What are God's people to learn about righteousness?

42:6

42:21

43:25-26

44:22

45:18-19

45:22-25

46:12-13

48:17-19

D. What is asked for in the following calls to worship?

42:10-12

43:20-21

44:23

The following is from “Are Fundamentalists Legalists: A Reply to Charles Swindoll” by the late Ernest Pickering, late director of the Baptist World Mission.

The impression given by Chuck Swindoll [in the book Grace Awakening] is that the sole function of grace is to liberate. He celebrates continually the believer’s ‘freedom,’ ‘liberation,’ and ‘deliverance’ from restrictions either real or imagined. Grace gives us ‘permission to be free’ (p. 5). We have ‘liberating grace’ (p. 8). ‘All who embrace grace become “free indeed”‘ (p. 46). ‘You will be free’ (p. 53). You should be ‘enjoying your liberty’ (p. 132). These are but a few examples. Many more could be listed.

In authoring his book, our brother seems to be obsessed with the great bondage under which believers seem to labor. After reading his book, I could not help but ask myself, ‘Why have you never felt this great burden of “bondage” about which he writes?’ I was raised in a strict ‘holiness’ home. I attended a Christian college, which would be viewed as having restrictive rules. I have ministered in and been pastor of churches that maintained high standards of conduct for their members and leaders. In the years of my ministry, I have never felt I was in bondage to or misused by any human. I have never felt restive under rules or restrictions. It is interesting that in recent years this seems to have become a problem for some. Why? I believe it is because of the tremendous pressure of the wicked age in which we live. Holy, godly, and separated living is no longer ‘in style.’ It is viewed as an anachronism and a ‘bother.’ God’s grace is being used by some as a way by which to allow Christians to do things they have not done before with the idea that it is perfectly acceptable. Some Christian leaders and their followers are ‘caving in’ to the spirit of the age.

While it is certainly true that grace liberates us, it is equally true that grace enslaves us. If this is not so, then James was terribly mistaken when he introduced himself as ‘James, a servant [slave] of God and of the Lord Jesus Christ’ (Jam. 1:1). The New Testament is not all about what we can do, but it is also about what we cannot do. The ‘grace awakening’ emphasis neglects this aspect of grace.

Grace was fully revealed in Jesus Christ. The word ‘appeared’ (Tit. 2:11) focuses on Christ’s incarnation. Paul is arguing in Titus that godly living is mandated by God’s truth. He gives us an important lesson on grace that must not be forgotten: ‘For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world’ (Tit. 2:11-12). This is what we might call the ‘restraint’ or the ‘control’ of grace. Grace does not merely allow us to ‘run wild,’ to ‘do our own thing,’ but rather it enables us to ‘say no’ to the ungodliness around us and to live self-controlled lives. Grace, in other words, is not merely liberating but also controlling. A Christian walking in grace is liberated from the power of sin but is under the control and restrictions of the Master.

Notice that Paul’s concept of grace includes the negative, as well as the positive. As believers under grace, we are to repudiate ‘ungodliness’ and ‘worldly lusts.’ What is included in these? Certainly in order to obey such command, some specifics would have to be given. It is this that Swindoll resists. We are to avoid ‘ungodliness,’ but let no one presume to instruct us as to what it is. This we must figure out for ourselves because we want no authoritarian intrusion into our person choices. This approach is neither practical nor scriptural. ...

It is interesting also that Paul instructs us as to how the truths of grace are to be communicated. ‘These things speak, and exhort, and rebuke with all authority. Let no man despise thee’ (Tit. 2:5). This seems to conflict with the notion that no one has the right to ‘tell another believer what to do.’

Certainly there are some Christian leaders who have assumed more authority than they should. There are also some who employ their authority in repulsive and abrasive ways. However, we should not, on this account, draw back from the proper use of authority. Paul says, ‘these things,’ these matters about life under grace, should be communicated by God-called leaders with ‘authority’ not with reticence. In other words, we are not to leave choices regarding Christian living simply to the unguided and uninstructed decision of each believer, but are to actively, boldly, and authoritatively call God’s people to a life of holiness.

I once heard about a young boy that had a large fierce white cat

named Lollypop. The cat had one problem: he loved to climb trees.

When he got to the top of one of those tall pine trees, however, he

could not get down and would let out a howl that could be heard

throughout the entire neighbor. One day when his parents were away,

the boy heard that familiar howl and took it upon himself to rescue

"Lollypop." Using a stepladder, he climbed the tree, and with great

determination he reached the howling cat, only to discover that he

also could not make the descent!

When his dad arrived he heard his son's howls above those of the

cat. In the rescue that followed there came a point when the boy's

short legs would not reach the next limb. When his father said, "Jump

son." he responded with a leap of faith knowing that his father had

never failed him. This demonstrated faith not only effected his

rescue but also proved his obedience to the his loving father who

caught him.

Isaiah 51:1-52:12 — Appeal to the People for Faith

Divides naturally into 6 sections by 6 phrases:

• ‘Hearken … me’ — 51:1, 51:4, 51:7

• ‘Awake, Awake’ — 51:9, 51:17, 52:1

51:1-3 Remember your roots:

° that follow after righteousness

° that seek the Lord

• 51:2 how they were formed — from Abraham

• 51:3 God’s good offices to them

51:4-6 Consider God’s righteousness:

° my people

° my nation

• 51:5 law, righteousness is for the people’s benefit

• 51:6 eternal in nature

51:7-8 Dismiss the enemy:

° that know righteousness

° in whose heart is my law

• 51:7 fear neither repoach nor revilings

• 51:8 they are temporal, God’s purposes eternal

51:9-16 Awake — addressed to the Lord — ‘show your strength’

• our God is a delivering God

° 51:9-10 from Egypt (Rahab) — Psalm 89:10

° 51:11 from Babylon

• 51:12 God is a strengthening (comforting) God

• 51:16 God is a promise-honouring God

51:17-23 Awake — Addressed to Jerusalem — ‘stand up’

• 51:19 the punishment they have been bearing

• 51:22-23 God will remove this cup from them

51:1-12 Awake — Addressed to Zion — ‘Put onf Strength, Beautiful Garments’

• 52:3 sold for nought, redeem without money

• 52:5-6 they shall honour God’s name

• 52:7-8 singing the Song of Salvation

• 52:10-12 the lawful return from exile

“Now it was not written for his sake alone that it was imputed to him, but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead, who was delivered up because of our offenses, and was raised because of our justification.” (Romans 4:23-25 NKJV)

Abraham’s Righteousness

• for…alone — Rom 15:4, 1 Cor 10:6, 11 — as if he had an exclusive right to faith and its blessings

• for…also — to teach us God’s method of justification

• it…imputed — i.e., that righteousness which is by faith

• raised…dead — Acts 13:30 (cf. v. 17), the central object of our faith, as the raising up of the promised seed from one “as good as dead” was, of Abraham

• delivered — Isaiah 53:6, 12 LXX, Rom 8:32, Acts 2:23 — up to death in our stead

• for…offences — 2 Cor 5:21, Gal 1:4, 1 Pet 2:24, 3:18, Heb 9:28 — not for His own

• raised again — the Divine recognition of the death of Christ as our atonement

• for…justiflcation — 1 Cor 15:17 — (1) in order to it as future; (2) because of it as past (Robinson). Resurrection of Christ necessary (1) To vindication of His veracity (Matt 20:19) (2) To Divine attestation of

His Messiahship (Acts 13:30) (3) To His power to save (John 14:19) — Vaughan

Raised again for our justification — Bp Beveridge

I. How raised again?

1. He was a real man;

2. He really died;

3. He really rose again.

II. What is meant by justification?

1. Man has sinned, and is accused for this, by

(1) God’s justice;

(2) The law;

(3) Satan;

(4) His own conscience.

2. Christ, having borne our punishment, and suffered for us, justifies us from the charge brought against us. This is justification.

III. In what sense did Christ rise for our justification?

Sitting for a portrait — The late Mr. Reynolds of Bristol, being importuned by a friend to sit for his portrait, at last consented. “How would you like to be painted?” “Sitting among books.” “Any book in particular?” “The Bible.” “Open at any part?” “At the fifth chapter of the Romans; the first verse to be legible: ‘Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ.’”

Full assurance — The celebrated Philip de Morney, prime minister to Henry IV of France, one of the greatest statesmen, the bravest officers, and the most exemplary Christians of his age, being asked a little before his death, if he still retained the same assured hope of future bliss which he had so comfortably enjoyed during his illness, made this memorable reply: “I am,” said he, “as confident of it, from the incontestable evidence of the Spirit of God, as ever I was of any mathematical truth from all the demonstrations of Euclid.”

“Faith flows from the resurrection of Christ, and so also does justification (Col. 2:12; 1 Pet 1:21). The ground on which our belief in God rests, is, that He has raised Jesus Christ from the dead. Yet this ground of belief does not impair the truth, that the obedience of Jesus Christ, and His own blood, is the source of our justiflcation.” — Benqel

Psalm 40:9–10 When not to keep quiet! « Leader information shown in this fashion »

9 I have proclaimed the good news of righteousness In the great assembly; Indeed, I do not restrain my lips, O LORD, You Yourself know. 10 I have not hidden Your righteousness within my heart; I have declared Your faithfulness and Your salvation; I have not concealed Your loving-kindness and Your truth From the great assembly.

A. the writer of this Psalm expresses both positively & negatively

1. I HAVE P « roclaimed » ___________ the good news

2. I DO NOT R « estrain » __________ my lips

3. I HAVE NOT H « idden » ____________ Your righteousness

4. I HAVE NOT C « oncealed » ________ Your loving-kindness

5. this writer knows when not to keep quiet!

6. to whom does he make it known? The G « reat » _______ A « ssembly » __________ « ; literally, all the “called-out-ones” which in the Old Testament encompassed the nation, both the faithful and the unfaithful »

B. the phrase “I have proclaimed the good news” is one word in the Hebrew; when this verse was translated into the Greek version of the Old Testament, it was likewise rendered by a single word, which is literally, “I evangelized.” The author is involved in the preaching of the gospel — and what is that?

1. well, the good news he has proclaimed, that he has not hidden (kept to himself) is R « ightousness » _____________

2. this, in turn, finds its source in four qualities of God, which are given in two pairs

3. “F « aithfulness » __________ and S « alvation » __________”

a. first is the root from which we get “Amen” « (let it stand) … God’s sovereign ability to carry out His purposes »

b. second is found in the name of Jesus Who shall save His people from their sins, revealing God’s method

4. “L « oving-kindness » ______________ and T « ruth » _______” «

a. these are the same two words as found in Proverbs 3:3 which Carlos described to us last week »

b. the first is Hesedh which is also translated mercy « and speaks of God’s grace and goodness toward us in that while we were yet sinners, Christ died for us »

c. the second can also be rendered as fidelity, firmness or faithfulness « : resulting from God’s unchangeableness »

C. So, David declares what Paul affirms in Romans 1:16-17 (NIV) 16 I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile. 17 For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.”

“Holiness has to do with character; righteousness with conduct. They cannot possibly be separated from each other. They are as 'intimately related as are root and fruit. There can be no fruit unless there is a root. If there be living root it must issue in fruit. There can be no righteousness unless there is holiness; holiness must issue in righteousness. Holiness describes being; righteousness describes doing.”

-- G. Campbell Morgan

*

A. In what ways is Jehovah (Yahweh) God shown to be supreme (sovereign) in

42:5

42:9

42:13

43:10-11

44:6-8

45:9

46:9-10

48:11

B. What things has / does God do for and through His people?

42:6

42:16-17

42:24-43:6

44:2-3

45:1, 4

45:17

46:13

48:4, 10

C. What are God's people to learn about righteousness?

42:6

42:21

43:25-26

44:22

45:18-19

45:22-25

46:12-13

48:17-19

D. What is asked for in the following calls to worship?

42:10-12

43:20-21

44:23