Gospel Impartiality (Rom 2:6-29)

"God 'will repay each person according to what they have done.'" "For God does not show favoritism." (Rom 2:6, 11).

Based on Rom 1:16-17, Romans may be summarized as:

1. Romans 1-8: The gospel, the righteousness of God.
2. Romans 9-11: First to the Jew, then to the Gentile.
3. Romans 12-16: The righteous life.

Our sermons:

1. Gospel of Grace (Rom 1:1-6).
2. Gospel Enthusiasm (Rom 1:7-15).
3. Gospel Power (Rom 1:16-17) [Gospel Faith, Gospel Righteousness and Gospel Life.]
   
4. Gospel Suppression, which results in Idolatry (Rom 1:18-2:5)
5. Gospel Impartiality (Rom 2:6-29).

Recap:

• What is the goal of the gospel (Rom 1:5)? Why was Paul so eager to preach the gospel (Rom 1:15)?
• You are responsible to believe. But explain why gospel faith is God's work and not a human work (Rom 1:16; Phil 1:6; 2:12-13).
• Explain the difference between "the righteous will live by faith" and "the one who by faith is righteous will live" (Rom 1:17c).
  
• Regarding the gospel in Rom 1:16, what is its effect, power, scope, condition and history?
• Why are people, including Christians, ashamed of the gospel (Rom 1:16a)?
  

Romans 2:6-29:

1. Who is "you" (Rom 2:1, 17)? Why is this a scathing indictment? What is the difference between those who pass judgment in Rom 2:1, 3 and those who are called to judge all things (1 Cor 2:15) and those who deal with sin (Gal 6:1)?
2. If salvation is by faith alone (Rom 1:16-17), why is judgment according to works (Rom 2:6, 11; Ps 62:12; Prov 24:12)? Why might Jews and moralists expect God to be partial (Rom 2:11)?
3. What are some specific tests that indicate that indicate that a heart is right with God (Rom 2:7; Heb 3:14; Rom 1:5)? Not right with God (Rom 2:8)?
4. What is the reward of the righteous (Rom 2:7, 10)? The destiny of the wicked (Rom 2:8-9)? Define the terms.
5. What do you learn from the phrase repeated twice (Rom 2:9b, 10b)?
6. How do people without the law of God still have it written upon their conscience (2:12-15)?
7. List 6 things that the Jews were proud of (Rom 2:17-24). Is this pride in the gospel? In their moral decency and virtue?
8. How can it be wrong to "rely on the law and boast in God" (Rom 2:17)? How can this turn into moralism and corporate identity?
   How does dead orthodoxy happen (Rom 2:21-29)? How is God's name scorned because of Christians (Rom 2:24)?
9. How might Rom 2:17-29 be a warning to active Christians and church people today?

The characteristics of the gospel (Rom 1:16):

1. Its effect: Destroys shame.
2. Its power: A life giving force.
3. Its scope: Anyone without distinction.
4. It's condition: Faith.
5. It's history: Jew first, then the Gentile.

The content of the gospel (Rom 1:17):

1. The righteous God provides a perfect righteousness and record for us.
2. It is received by faith permanently and exclusively.
3. The result of reception is a new way of life.

God's Judgment is according to (Rom 2:1-16):

1. Our knowledge (Rom 2:1-3).
2. God's patience (Rom 2:4-5).
3. Our works (Rom 2:6-8).
4. NOT according to our pedigree (Rom 2:9-11).
5. Our knowledge (Rom 2:12-16).

The failure of moralism (Rom 2:17-24), moralists (Rom 2:21-24) and religion (Rom 2:25-29).

Introduction

In Rom 1:18-32, Paul shows how the pagan Gentile world has rejected God and plunged into immorality and idolatry. Paul's critique of the pagan world and lifestyle would have been roundly supported by any Jewish person listening to him. But they would have thought Paul's condemnation of them was true simply because they were Gentiles. (And consequently, they were exempt from his condemnation simply because they were Jews.) Now this is exactly how any religious person would listen to Rom 1:18-32 today. They would say, "Yes, of course God's wrath lies on the immoral, the pagan, the one who lives a life of debauchery. But we have the Word of God and live by that. We are not condemned." But it is because of the subtlety of sin and of idolatry that religious people can seem to be agreeing with Paul about Rom 1:18-32 and yet be completely deluded!

Thus, Rom 2:1ff, Paul shows the Jews (and religious people) that they were missing the whole point of the gospel! The heart of the gospel is that "the righteousness of God is revealed, a righteousness that is by faith from first to last" (Rom 1:17). Paul shows us that everyone runs from it and tries to avoid it. We run from it whenever we rely on anything or anyone else but Jesus and his perfect, finished work. The pagans rely on their appetites, which become chains around their neck (Rom 1:18-32), but the religious people rely on religion and moral observance, which stores up God's wrath just as much (Rom 2:5). The pagans worship self through appetite, but the religious worship self through morality and religion. There are many ways to rely on (i.e. worship and serve — Rom 1:25) the creature rather than the Creator.

If you are a moral person who is satisfied with your spiritual state, you are denying the doctrine of righteousness through faith only. If you do not feel like a hopeless sinner, if you do not feel that God would have a perfect right to cast you off this minute because of the condition of your life and heart, then you are denying the gospel, and when it is open to you it won't change you or lift you up. You don't get it.

Reference:

1. Romans Leader's Guide. Tim Keller.
   
2. The Guilt of the Moralist and the Jew. Study guide for Romans 2 (David Guzik).
   
3. Romans Bible study questions.
   

Christian (and other) Righteousness

The difference between Christian righteousness and all other kinds of righteousness.

1. There is a political or civil righteousness. This is what world leaders, diplomats, civic leaders and lawyers must teach.
2. There is a "social" righteousness, which is acting, speaking, dressing, and carrying oneself correctly according to the traditions and mores of a particular culture or vocation or field. This is what parents and families and schools teach.
3. There is moral righteousness, "the righteousness of law" that comes from obeying the Ten Commandments. This the church teaches (but only in light of the "Christian" righteousness, below).
4. The righteousness that comes from relationships — becoming attractive and loved by people of both sexes.
5. The righteousness that comes from career achievement — becoming successful or respected or monied through your talent and work.]
   

There is another, a far better righteousness, which Paul calls "the righteousness of faith" — Christian righteousness. This one we must distinguish from the rest because works in a completely different way from the others. The other kinds of righteousness we can work at ourselves, by our own strength. But this Christian righteousness is the greatest of all. God puts it on us without our lifting a finger. It has nothing to do with our obeying God's law; it has nothing to do with what we do or how hard we work, but it is given to us and we do nothing for it. It is a passive righteousness, while the others we have to work for. (It is perfect righteousness, because it is the perfect record of all Christ did in living and dying, while the other kinds are partial and imperfect.) And it is free righteousness, for we don't do anything or give anything to God to get it, but we receive it, because someone else has done all the work for it in our place. Therefore it is "passive" righteousness.

This passive righteousness is a mystery that someone who doesn't know Jesus can't understand. As a matter of fact, Christians never completely understand it themselves, and do not take advantage of it when they are tried and tempted. So we have to constantly teach it to others over and over and we must repeat it to ourselves. For anyone who does not understand this righteousness and fails to cherish it in the heart, will continually be buffeted by fears and depression. Nothing gives peace like this passive righteousness.

A faithful communicator of God's Word will give out the law so it is kept in perspective. If the law is pressed on people's consciences, giving them the impression that they must obey it to win God's favor, then Christian righteousness becomes mixed up with earned/moral righteousness in the people's minds. Instead the Law must be taught clearly, to see the futility of satisfying it, of meriting God's favor and love through it. Then a person must have the "law and works" taken out of his sight and be shown the gospel, Christian righteousness.

If the truth of being justified by Christ alone (not by our works) is lost, then all Christian truths are lost. For there is no middle ground between Christian righteousness and works-righteousness. There is no other alternative to Christian righteousness but works-righteousness; if you do not build yourself on the work of Christ you must build your life on your own work and effort. On this truth and only on this truth the church is built and has its being. Now if we cannot see the differences between the two kinds of righteousness, and if we do not take hold of Christ by faith, sitting at the right hand of God (Hebrews 7:25) who pleads our case, sinners that we are, to the Father, then we are under the Law, not under grace, and Christ is no Savior, but a Lawgiver, and is no longer our salvation, but an eternal despair.

D.M. Lloyd-Jones ("The True Foundation" in Spiritual Depression).

Roman's Leader's Guide. Tim Keller.

Gospel Righteousness

In Romans so far, we considered:

1. Gospel of Grace (Rom 1:1-6).
   
2. Gospel Enthusiasm (Rom 1:7-15).
   
3. Gospel Power (Rom 1:16).
4. Gospel Righteousness (Rom 1:17) is next.
   

What does Paul mean by the righteousness of God? There are three options.

1. An attribute of God, the righteousness that characterizes God. This righteousness may be either (a) God's justice (Rom 3:5, 25-26), according to which he always does what is right, or (b) God's faithfulness, according to which he fulfills his covenant promises to his people.
2. A status or position that God bestows on those who believe. It is therefore a righteousness that comes from God. Martin Luther gave eloquent expression to this view in the 16th century. Luther concluded that the righteousness of God that is revealed in the gospel is a gift of God given to sinners through faith. This righteousness is purely forensic or legal. It is a matter of our judicial standing before God, not our internal or moral transformation. Thus, Luther's view is that Paul refers here to the righteous status that comes from God in the gospel through faith.
3. An activity of God. The righteousness of God is God's action of intervening on behalf of his people to save and deliver them. This idea has strong support from the OT (Isa 46:13; 50:5-8; Mic 7:9).

"I greatly longed to understand Paul's epistle to the Romans, and nothing stood in the way but that one expression 'the justice of God,' because I took it to mean that justice whereby God is just and deals justly in punishing the unjust. My situation was that, although an impeccable monk, I stood before God as a sinner troubled in conscience, and I had no confidence that my merit would assuage him.

Therefore, I did not love a just and angry God, but rather hated and murmured against him. […] Night and day I pondered until I saw the connection between the justice of God and the statement that, 'the just shall live by his faith.' Then I grasped that … through gift and sheer mercy God justifies us through faith. Thereupon I felt myself to be reborn and to have gone through open doors into paradise." "When I saw that Law meant one thing and Gospel another, I broke through." Martin Luther.

The Power of the Gospel (Rom 1:1-7, 14-17) by Tim Keller.

1. The form of the gospel: News not advice.
   
2. The content of the gospel: Not just forgiveness but clothed in righteousness.
3. The power of the gospel: The gospel is power; first recognize its offensiveness.
   

All scholars, seminarians and students of Romans state that Rom 1:16-17 are Paul's way of putting the gospel in a nutshell, his message in a kind of thesis statement.

Be like Jesus. If I ask somebody, "What do you think the essence of Christianity is? What does it mean to be a Christian?" the average person on the street would say, "Well, I think it means to try to live like Jesus and try to love your neighbor, try to live by the Golden Rule." I want you all to know I think that is an incredibly great idea. Let's all do that. I'm all for it, but that's not news. That's not the heart of Christianity. It can't be, because it's not news.

You either shrug, or are bugged, or are smug. If you say to somebody, "Here's the essence of the Christian message. You need to live like Jesus and love your neighbor according to the Golden Rule," there are only three responses to that. One is you say, "Sure, I knew that." Shrug. Indifference.The second, like Luther, is, "Oh, that's very hard. I can't do that." Crushed. Discouraged. The third is the Pharisees say, "I do that all the time." So either shrugged or bugged or smug. No breakthrough. No breakthrough!

Here's the first test. I don't know what you believe, but whatever you believe about God or how you ought to live, is it mainly about you, or is it mainly about what he has done? Is it mainly about you and what you must do, or mainly about him and what he has done? Which is it? See the breakthrough? The gospel is news, not advice.

The first breakthrough is when you see it's not advice but news. The second breakthrough is when you see it's not just forgiveness, but it's being clothed in the righteousness of Christ (2 Cor 5:21). It's a righteousness from God given to me as a gift.

When you ask somebody (I do all the time), "Hey, are you a Christian?" and the person says, "Well, I'm trying," that shows they have no idea about what Christianity is about because Christianity is a standing. We have access to this grace in which we stand. See? It means you have no idea about what it means to be a Christian. You're still stuck back in the idea it's good advice.

Irreligious people don't use the word righteousness. No human being can assure themselves. We cannot assure ourselves of our value and worth. We have to get somebody outside approving us, acclaiming us, declaring us worthy, declaring us a people of value.

Some people do it through, "I want to look beautiful." Some people say, "I want to make money." Some people say, "I want to achieve." Whatever. The fact is, everybody is desperately struggling for righteousness. Here's the weird thing. Everybody's righteousness, if it's not God's, is going to be blown away. Recession is one way, but it's going to happen. Old age is another way. Everybody's righteousness is going to blow away unless...

Rom 1:16 is not saying that the gospel brings the power of God or it results in the power of God or it's a means to the power of God. What does it say? It says the gospel is the power of God in verbal form. Therefore, when I believe it, when I hear it, when I understand it, when I grasp its propositions, its meanings, its words, to the degree that I actually get this gospel into my life, the power of God is coursing through me.

Everybody is offended by the gospel. In Hopewell, Virginia, everybody was hard working. They're all religious. Even the atheists are Baptists. Everybody! I mean, even the atheists, the God they don't believe in is the Baptist God. Everybody is religious. Everybody is very traditional. Everybody is hard working. Everybody is conservative. They're offended by the gospel because they think it's too easy.

But in NY where everybody is liberal and sophisticated and secular, it's offensive not because it's too easy but because it's too simplistic.

Here's this first-century carpenter. He dies. Everything changes if you believe in that. You believe in that, and then you're in. You don't believe in that, and you're out. Oh my gosh! The clarity of it! The simplicity of it! Don't you see? Liberal or conservative, blue collar or white collar, north, south, east, west. The gospel is absolutely unique. It's absolutely on its own. Everybody hates it. It makes absolutely no sense to anyone. It contradicts every system of thought in the world. It contradicts the heart of every culture in the world, every worldview.

The gospel is not an academic thing. It's not a set of bullet points we're trying to get you to memorize. It's from a person to a person. Therefore, it feels personal. When you're really beginning to hear the gospel truly and understand the gospel, you start to sense there's a power dealing with you, disturbing you, upsetting you. (Maybe during this sermon, I hope.) Maybe when you think about it or talk to a friend about it.

You have to feel the power of it. You have to feel the offensiveness of it. Here's the other way in which is the power. Some people would say, "Well, all that matters, I suppose, is that you … Now that you've received the righteousness of Christ, that's all that matters. Now you're fine. It doesn't matter how you live." No, no, no, no, no.

You're never justified except that you automatically begin to get sanctified. The righteousness of God will never be put upon you without it developing within you. If it's not developed within you, then you haven't really received it upon you.

Faith is NOT a Work that Possesses Merit or Worth

Belief (πιστεύω) and faith (πίστις) are key words in Romans. πιστεύω (248x in NT) occurs 21x in Romans, 7x in Rom 3:21-4:25, while πίστις (244X in NT) occurs 37x in Romans, 18x in Rom 3:21-4:25.

To "believe" is to put full trust in the God who "justifies the ungodly" (Rom 4:5) by means of the gospel, the cross and resurrection of Christ. Though intellectual assent cannot be excluded from faith, the Pauline emphasis is on surrender to God as an act of the will (Rom 4:18; 10:9).

Pauline (and NT) faith is not (primarily) agreement with a set of doctrines but trust in a person. Though not explicit here in Rom 1:16, another focus of Romans is the insistence that faith is in no sense a "work" (Rom 3:20, 27-28; 4:1-8; 9:31-10:8).

Therefore, although we must never go to the extreme of making the person a totally passive instrument through whom "believing" occurs -- for Paul makes clear that people are responsible to believe -- we must also insist that believing is not something we do (in the sense of "work") but is always a response, an accepting of the gift God holds out to us in his grace (see especially Rom 4:1-8). As Calvin puts it, faith is "a kind of vessel" with which we "come empty and with the mouth of our soul open to seek God's grace." (Institutes 3.11.7)

"Believing," then, while a genuinely human activity, possesses no "merit" or worth for which God is somehow bound to reward us; for salvation is, from first to last, God's work.

Reference: Douglas Moo —The Epistle to the Romans, New International Commentary on the New Testament, 1996, 67-68.

How to Experience the Power of God

The gospel is the power of God (Rom 1:16).

How does one experience this power of God in their life?

Consider these and add to them:

1. The love of God must be real to you (1 Cor 13:13).
2. The grace of Jesus is fresh and new in your soul (2 Tim 2:1).
3. The Holy Spirit is leading you (Ac 16:6-10).
4. Your friendships and relationships are Trinitarian:  All of Paul's 13 letters are HOT (honest, humble, happy, open, transparent).
5. Have a clear life goal and purpose (Phil 3:14). Know what God called and set you apart for (Rom 1:1).
6. Do something beyond yourself. Paul was praying to go to Rome though he had no way to go there (Rom 1:10, 13).

The Theme of Romans: Romans 1:16-17

The gospel is the very essence of Paul's ministry (Rom 1:1, 9). It is also the message Paul wants to bring to Rome (Rom 1:15). In Rom 1:1-15 Paul has been telling the Romans about his call to ministry and how that ministry relates to them. But from Rom 1:16a Paul turns his attention away from his own ministry to focus it on the gospel as such. After this, nothing more is said of Paul's mission plans or the Romans (except for brief interjections -- Rom 7:1, 4; 8:12; 10:1; 11:13, 25; 12:1) until the "strong and the weak" section in Rom 14:1-15:13 and the final summing up of Paul's plans and prospects in Rom 15:14-33. Thus, the epistolary material of Rom 1:1-15 and Rom 15:14ff "frames" what appears to be a theological treatise.

Four subordinate clauses in Rom 1:16-17, each supporting or illuminating the one before:

1. Paul's pride in the gospel (Rom 1:16a) is the reason why he is so eager to preach the gospel in Rome (Rom 1:1:15).
   
2. This pride stems from the fact that the gospel contains or mediates God's saving power for everyone who believes (Rom 1:16b).
3. The gospel brings salvation because it manifests God's righteousness, a righteousness based on faith (Rom 1:17a).
4. Scriptural confirmation for the connection between righteousness and faith (Rom 1:17b).

Rom 1:16-17 is regarded by most scholars as the main theme of Romans. It is technically part of the proem (preface, introduction, preamble, preliminary observations) of the letter. But they serve as a transition into the body by stating Paul's theme. But just where within Rom 1:16-17 is this theme to be found? There is much disagreement here.

Protestant exegetes have traditionally focused on either "the righteousness of God is being revealed" or "the one who by faith is righteous will live," understanding them as assertions of the theological theme of "justification by faith."

Other interpreters place the concept of "salvation" in Rom 1:16b at the center. Still others are impressed by the way in which the phrase "to the Jew first and then to the Greek" (Rom 1:16b) encapsulates two of the letter's key themes: the incorporation of Gentiles within the people of God and the continuing significance of Israel.

It is also possible to view the individual elements of 1:16-17 as each summing up different parts of the letter:

• "Justified by faith" (chaps. 1-4).
• "Live" (chaps. 5-8).
• "Salvation for all" (chaps. 9-11).

However, the breadth of the letter's contents requires a correspondingly broad theme: gospel. This would be supported by virtue of its importance in 1:1-15 as well as by its leading position in the structure of 1:16-17.

Reference: Douglas Moo — The Epistle to the Romans, New International Commentary on the New Testament, 1996, 63-65.

Gospel Power

Romans 1:16-17

"For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile. For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: 'The righteous will live by faith.'"

1:16-17 is the theme and the thesis statement of Romans in summary form. It summarizes Paul's theology as a whole.

"These two verses have an importance out of all proportion to their length." Leon Morris on Rom 1:16-17.

"The gospel is not advice to people, suggesting that they lift themselves. It is power. It lifts them up. Paul does not say that the gospel brings power, but that it is power, and God's power at that." Leon Morris on the gospel's inherent power.

1. The word translated "for" or "because" is used three times in 1:16-17. How would you explain this?
2. Why was Paul not ashamed of the gospel (16a)? See 1 Cor 1:18; 2:4-5; 4:20; 2 Cor 4:7; 6:7; 12:9; Eph 3:7; 1 Th 1:5. How do Christians sometimes show a lack of faith in the power of the gospel?
3. What is the condition, universality and restriction for salvation (16)? What are the 3 tenses of salvation (Eph 2:8; Tit 3:5; 2 Tim 1:9; 1 Cor 1:18; 2 Cor 2:15; Phil 2:12; Rom 5:9-10)? Why can't we save ourselves (Eph 2:1, 4-5)? How does faith happen (10:17, 11-14)? How might faith be misunderstood as a work on our part?
4. What does the gospel reveal? Explain the "righteousness of/from God" (1:17; 3:21-26; Phil 3:9) in three ways?
5. How do you react when you think of the righteousness of God being imputed to you through the power of God? What feelings, if any, rise up in your heart? What response, if any, ought this to evoke in our souls?
6. Explain "by faith from first to last" (NIV), "from faith to faith" (NASB), "from faith for faith" (ESV), "from start to finish by faith" (NLT)?

Romans summary (N.T. Wright)

From the NIB (New Interpreter's Bible)

• Chapters 1-4: God's gospel unveils the fact that in the Messiah, Jesus of Nazareth, the God of Israel has been true to the covenant established with Abraham and has thereby brought saving order to the whole world. In the face of a world in rebellion and a chosen people unfaithful to their commission, God has, through the surrogate faithfulness of Jesus the Messiah, created a worldwide--that is, a Jewish and Gentile--family for Abraham, marked out by the covenant sign of faith.
  

• Chapters 5-8: God has thereby done what the covenant was set up to do: to address and solve the problem expressed in biblical terms as the sin of Adam. In the Messiah, Jesus, God has done for this new people what was done for Israel of old in fulfillment of the promise to Abraham: Redeemed from the Egypt of enslavement to sin, they are led through the wilderness of the present life by the Spirit (not by the Torah), and they look forward to the inheritance, which will consist of the entire redeemed creation. This is how the creator will finally put the whole world to rights. All this is the result of God's astonishing, unchanging, self-giving covenant love expressed completely and finally in the death of Jesus.
  

• Chapters 9-11: This section highlights the peculiar tragedy of the gospel's revelation of God's righteousness--namely, the ironic failure of Israel to believe in the Messiah. This, too, however, turns out to be held within the strange purposes of God, whereby Israel's fall, acting out on a grand scale the death of Jesus, is the means by which salvation can extend to the whole world. This cannot mean that Jews themselves are thereby forever debarred from participating in the covenant blessing; Paul himself is a counter example, and God desires that even now, by recognizing that it is indeed their promised blessings that the Gentiles are enjoying, more of Paul's fellow Jews will come to share in the new covenant membership. Gentile Christians, therefore, are warned severely against anti-Jewish arrogance. This section ends with a paean of praise for the strange but glorious purposes of God.

• Chapters 12-16: The community that is created by this gospel must live as the true, renewed humanity, in its internal and external life. In particular, it must reflect God's intention that Jew and Gentile come together as one worshiping body in Christ. Paul's own plans are bent to this end, and his greetings to different groups in the Roman church may indicate his desire to bring together disparate groups in common worship and mission.
  

Daring Greatly

"It is not the critic who counts; not the man who points out how the strong man stumbles, or where the doer of deeds could have done them better.

The credit belongs to the man who is actually in the arena, whose face is marred by dust and sweat and blood; who strives valiantly; who errs, who comes short again and again,

because there is no effort without error and shortcoming; but who does actually strive to do the deeds; who knows great enthusiasms, the great devotions; who spends himself in a worthy cause;

who at the best knows in the end the triumph of high achievement, and who at the worst, if he fails, at least fails while daring greatly,

so that his place shall never be with those cold and timid souls who neither know victory nor defeat."

Theodore Roosevelt. Excerpt from the speech "Citizenship In A Republic" that is often known as "The Man in the Arena." It was delivered at the Sorbonne, in Paris, France on 23 April, 1910. Download PDF of complete speech.

Gospel Enthusiasm

Romans 1:7-15

"That is why I am so eager to preach the gospel also to you who are in Rome" (Rom 1:15, NIV).

Questions:

1. What are the three ways that Paul refers to the Christians in Rome (Rom 1:7)?
   
2. What did Paul say about their faith (Rom 1:8)? Why?
3. What assurance did Paul give them (Rom 1:9)?
4. What was Paul's specific prayer request (Rom 1:10)?
5. What reasons did Paul give as to why he wanted to see them (Rom 1:11-13)?
6. What obligation (debt) did Paul owe (Rom 1:14a)?
7. To whom did Paul seek to preach to (Rom 1:14b-15)? Define the terms and explain the difference.
8. What can you learn from Paul's eagerness to preach the gospel in Rome (Rom 1:15)?

Next: Gospel Power and Righteousness (Rom 1:16-17).

A Vine Ripened Life

Stanley D. Gale, senior minister of The Reformed Presbyterian Church, West Chester, Pennsylvania, explains the fruit of the Spirit (Gal 5:22-23) in his book, A Vine Ripened Life. After two introductory chapters that encourages us to remain in the vine by abiding in Christ, Gale expounds in a chapter each on each of these nine virtues and finally concludes with humility and grace:

1. Fruit of the Vine (Jn 15:5).
   
2. My Father, the Gardener (Jn 15:1-2).
   
3. No Ordinary Love (1 Jn 4:9-12).
   
4. Joy Inexpressible (1 Pet 1:6-8).
   
5. Peace Beyond Understanding (Phil 4:6-7).
   
6. The Leaven of Patience (Col 1:9-11).
   
7. Not-So-Random Kindness (Eph 2:4-7).
   
8. Gracious Goodness (Gal 6:6-12).
   
9. A Great Faithfulness (Lk 16:10-12).
   
10. Gentle Strength (Mt 11:28-30).
    
11. Self-Control or Willpower (2 Tim 1:7-9).
12. Potent Humility (Jas 4:6, 10).
    
13. Grace Grown (Tit 2:11-14).
    

There are also questions at the end of each chapter that are useful for personal reflection and group Bible study. A Vine Ripened Life is well written with many relevant stories that make Scripture real and applicable. It encourages readers to pursue the fruit of the Spirit not by our will power but organically through the grace of Jesus and the work of the Holy Spirit in us. I recommend the book to all who want to grow in love, joy and peace.

I received a copy of the book for free from Reformation Heritage Books via Cross Focused Reviews in exchange for my review. I am under no obligation to provide a favorable review.

Faith and Obedience

Obedience is a NT teaching. In the NT, the word translated "obedience" (ὑπακοή) occurs 15 times (Rom 1:5; 5:19; 6:16; 15:18; 16:19, 26; 2 Cor 10:6; Phm 1:21; Heb 5:8; 1 Pet 1:2, 14, 22). So, like it or not, it is a teaching of Paul and Peter. Interestingly, Jesus did not use this Pauline word, but he used the word translated "keep" (τηρέω), which means to observe, guard and attend carefully to his word and teaching (Jn 8:51; 14:15, 21, 23; 15:10, 20; 17:6).

Obedience and faith are linked together. Check out Romans 1:5 in five common English translations. The NIV says, "the obedience that comes from faith." The ESV, NASB and HCSB says, "the obedience of faith." The NLT says, "believe and obey." The Message says, "obedient trust." N.T. Wright's The Kingdom New Testament: A Contemporary Translation says, "believing obedience." All translations link "obedience" and "faith."

Obedience coming from faith. Scholars debate the exact relationship between these two words "obedience" (ὑπακοή) and "faith (πίστις)." Many think that Paul presents faith as the basis for, or motivating force of, obedience: "obedience that springs from faith" as rendered by the NIV: "the obedience that comes from faith." This places emphasis on post-conversion commitment and obedience of the Christian (after one believes in Jesus by faith) to follow and obey the truth, or doctrine, or Christ.

Obedience which is faith. The other option is to take "faith" as a definition of "obedience": the obedience which is faith, or the obedience which consists of faith. This expresses Paul's intention to promote the commitment of wholehearted devotion to Christ and to the truth of the gospel.

Together but not synonymous. In either option (which do not necessarily exclude each other), although faith and obedience do always belong together, they are not synonymous, and the NT usually maintains a distinction between them. Also of note is that this is the obedience of faith and not the obedience of law.

Faith alone includes obedience and wholehearted submission to Christ. Thus, the proper response to the gospel is faith, indeed faith alone. Yet a true and living faith in Christ both includes within itself an element of submission, especially because its object is "Jesus Christ our Lord" (Rom 1:4) or "the Lord Jesus Christ" (Rom 1:7). One who wholeheartedly submits to Christ as Lord willingly will invariably and inevitably live a life of obedience to Him.

From this coming Sunday, 9/21/14, I plan to begin preaching through Romans. My primary reference sources are The Epistle to the Romans by Douglas Moo (NICNT, 1996), The Message of Romans by John Stott (The Bible Speaks Today, 1994) and Romans 1-7 For You by Tim Keller (The Good Book Company, 2014). I also just ordered Romans (N.T. Wright for Everyone Bible Study Guides, 1999).

Live Your Life With Christ

This attractive DVD and handbook series by author and gospel communicator Rebecca Manley Pippert addresses five common and very important and sometimes troubling issues for seekers, skeptics and new believers. Each of the five issues are addressed in five sessions on the DVD, with each session having three sections: 1) a short Introduction section. 2) a Following Jesus section that addresses the question. And 3) Three short Life Stories. The five issues are:

1. How Do I Know It Is Real? (The DVD gives the evidences for Christ and the resurrection.)
   
2. What Is The Good News? (The DVD explains what the gospel is.)
   
3. Is It Worth It? (The DVD explains the cost and benefits of following Christ from three parables of Luke 15.)
   
4. A Time For Commitment (The DVD explains Christian conversion.)
   
5. New Life In Christ (The DVD
   

In the handbook, each of the five above sessions has a relevant text of Scripture, corresponding questions, live what you learn, praying together, and a final going deeper section:

1. Doubt (John 20:19-31): Doubt and faith.
   
2. Gospel (John 3:1-18): Why do we need the gospel?
   
3. Cost (Luke 9:18-36): The cost of commitment.
   
4. Conversion (Acts 9:1-19): God is faithful!
   
5. Presence (John 15:1-13): People of the presence.
   

This is the first of three series entitled LIVE your life with Christ. This will be followed with GROW that has five sessions on how to grow as a Christian. The third series KNOW has five sessions on the core beliefs of the Christian faith.

I found this DVD handbook set very relatable, relevant to life, practical, thought provoking, appealing and accessible. I recommend this for small group discussions.

I received a copy of the DVD and the book from The Good Book Company via Cross Focused Reviews in exchange for my review.

What Is The Gospel?

Romans 1:1-6

What scholars, theologians and church leaders have said about Romans:

• "It is the fullest and grandest statement of the gospel in the NT...a timeless manifesto of freedom through Jesus Christ." John Stott, The Message of Romans, 1994.
• "Romans is Paul's summary of the gospel that he preaches. The theme of the letter is the gospel." Douglas Moo, The Epistle to the Romans, 1996.
  
• "The quintessence and perfection of saving doctrine." Thomas Draxe, 17th century English Puritan.
  
• Martin Luther wrote in his "Preface to the Epistle to the Romans" that Romans is "really the chief part of the NT, and ... truly the purest gospel. It is worthy not only that every Christian should know it word for word, by heart, but also that he should occupy himself with it every day, as the daily bread of the soul."
• John Calvin declared that "if we have gained a true understanding of this Epistle, we have an open door to all the most profound treasures of Scripture."

The word translated "gospel" (εὐαγγέλιον) occurs 77 times in the NT. This word is particularly prominent in the introduction (Rom 1:1, 2, 9, 15) and conclusion (Rom 15:16, 19) of Romans--it's epistolary "frame." And this is the word that has pride of place in Paul's statement of the theme of the letter in Rom 1:16-17, "For I am not ashamed of the gospel..." Paul goes on to speak of the interplay of salvation, the interplay of Jew and Gentile (The New Perspective on Paul), and justification by faith (Luther and Calvin's theme)--each of which has been advanced as the theme of Romans.

In Rom 1:1-6, John Stott explains the gospel as follows:

1. The origin of the gospel is ________ (Rom 1:1).
2. The attestation of the gospel is ________________ (Rom 1:2).
3. The substance of the gospel is ______________________ (Rom 1:3-4).
4. The scope of the gospel is ____________________ (Rom 1:5-6).
5. The purpose of the gospel is ________________________ (Rom 1:5).
6. The goal of the gospel is _______________________________ (Rom 1:5).

Questions:

• What is striking about Paul's description of himself as "slave" and "apostle" (Rom 1:1a)?

1. What is the origin of the gospel (Rom 1:1b)? Why is this conviction important for authentic evangelism?
2. What attests to the gospel (Rom 1:2; Jn 5:39; Lk 24:27, 44)?
3. What is the substance of the gospel (Rom 1:3-4, 9)?
4. What is the scope of the gospel (Rom 1:5-6)? What implications does this have for you? What is the role of "grace" (Rom 1:1:5; 12:3; 15:15; 1 Cor 15:10; Gal 1:15)?
5. What is the purpose of the gospel (Rom 1:5; 16:26)? Can you differentiate between the obedience of faith and the obedience of law? Can you see the obedience of faith in your own life?
   
6. What is the goal of the gospel (Rom 1:5)? How does your experience of Christianity match up to this?
7. Extra: What do you know about the New Perspective on Paul?

The righteousness of God - Martin Luther

I greatly longed to understand Paul's Epistle to the Romans, and nothing stood in the way but that one expression, "the righteousness of God," because I took it to mean that righteousness whereby God is righteous and deals righteously in punishing the unrighteous. . . . Night and day I pondered until . . . I grasped the truth that the righteousness of God is that righteousness whereby, through grace and sheer mercy, he justifies us by faith. Thereupon I felt myself to be reborn and to have gone through open doors into paradise. The whole of Scripture took on a new meaning, and whereas before "the righteousness of God" had filled me with hate, now it became to me inexpressibly sweet in greater love. This passage of Paul became to me a gateway to heaven.

How Can I Be Sure

In a fallen world under God's curse and judgment and subject to Satan, doubt is to be expected, even and perhaps especially after one becomes a Christian. Former University of Birmingham Professor, John Stevens, assure us that doubts and questions about faith are not necessarily bad. Drawing from his personal encounters with various believers, he looks at such questions as:

1. What is doubt?
2. Why is doubt dangerous?
3. What do I have to believe to be a Christian?
4. How can I overcome doubt as a Christian?
5. How can I develop a confident faith?

• Conclusion: From doubt to faith.
  

I love the quotes in this book:

• "The art of doubting is easy, for it is an ability that is born with us." Martin Luther.
  
• "None has assurance at all times. As in a walk that is shaded by trees and chequered with light and shadow, some tracks and paths are dark and others are sunshine. Such is usually the life of the most assured Christian."
• "Feelings of confidence about our salvation need to be tested before they are trusted." J I Packer.
• "Doubt indulged soon becomes doubt realised." Frances Ridley Havergal.
• "Faith, like health, is best maintained by growth, nourishment and exercise and not by fighting sickness. Sickness may be the absence of health, prevention is better than cure. Equally, faith grows and flourishes when it is well nourished and exercised, so the best way to resist doubt is to build up faith rather than simply to fight against doubt." Os Guinness.
  

Stevens shows through Scripture and stories he shares of people with doubts that God allows doubts to strengthen and refine our faith, to humble us, to equip us to understand others who doubt, and to fulfill his good purpose in our lives. This is a short and easily readable book that will encourage anyone who struggles with doubt.

I received this book from The Good Book Company via Cross Focused Reviews in exchange for a review.

Faith, a New and Comprehensive Sense (John Newton)

This visceral poem could be paraphrased as loving and delighting in God with all of our five senses and the entirety of our being.

Sight, hearing, feeling, taste and smell,

Are gifts we highly prize;

But faith does singly each excel,

And all the five comprise.

More piercing than the eagle's flight

It views the world unknown;

Surveys the glorious realms of light,

And Jesus on the throne.

It hears the mighty voice of God,

And ponders what he saith

His word and works, his gifts and rod,

Have each a voice to faith.

It feels the touch of heavenly pow'r, (Lk 8:46)

And from that boundless source,

Derives fresh vigor every hour,

To run its daily course.

It smells the dear Redeemer's name

Like ointment poured forth; SS 1:3

Faith only knows or can proclaim,

Its favor or its worth.

Till saving faith possess the mind,

In vain of sense we boast;

We are but senseless, tasteless, blind,

And deaf, and dead, and lost.

John Newton, Faith a New and Comprehensive Sense.

God, Our Intimate Friend (Ps 63:1-11). Tim Keller.
Intimacy with God (Rev 3:14-22). Andy Stanley.
Thoughts on Religious Experience, Archibald Alexander (1772-1851), 1844.

Idolatry, the Basic Sin

I is for Idolatry (Romans 1:18-25, 28-32; 2:1-5)

"...and exchanged the glory of the immortal God for images... They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator—who is forever praised. Amen." (Rom 1:23a, 25).

1. As a Christian Jesus is always the right answer. But what do you truly want more than anything else in the world?
2. What is the very essence of idolatry (23, 25)? What two commandments does idolatry break (Ex 20:3-4; Dt 5:7-8)?
3. Why is idolatry inexcusable (19-20)?
4. What is the root cause of idolatry (21a, 18)?
5. What are some results of idolatry in our lives (21b-26, 28, 32)? Has this been true in your own experience? Share examples.
6. Notice the 21 vices that Paul lists that is not exhaustive (29-31). How much disintegration does idolatry cause?
7. How is the idolatry in 2:1-5 different from 1:18-32? What sins do you excuse in yourself while condemning them in others?
8. How would you speak to those who think that because they are moral and keep rules, they are better than others?

Quotes for thought:

"An idol can be ... anything that can substitute for God." Os Guiness and John Seel, No God but God, 32-33.

"Every idolater is a prisoner, held in humiliating bondage." John Stott, The Message of 1 and 2 Thessalonians.

"Either we will love and serve God, or we will love and serve our idols. Idols exist in our lives because we love them and invite them in. But once idols find a home, they are unruly and resist leaving. In fact, they change from being the servants of our desires to being our masters." Edward T. Welch, Blame in on the Brain? 194.

"Self-righteousness—this is the largest idol of the human heart—the idol which man loves most and God hates most." Robert Murray M'Cheyne.

"We can make an idol of anything, including your church." Scotty Smith, A Prayer Lamenting "My Church" Idolatry.

"Most of us think of an idol as a statue ... worshiped by pagan people. But ... an idol is anything apart from God that we depend on to be happy, fulfilled, or secure. In biblical terms, it is something other than God that we set our heart on...it is something we love and pursue more than God." "It is important to emphasize the fact that idols can arise from good desires as well as wicked desires. It is often not what we want that is the problem, but that we want it too much." Ken Sande, The Peacemaker: A Biblical Guide to Resolving Personal Conflict, 104.

"To identify your own idols, ask questions: Where do I find my significance and my confidence? What things make me really angry? Anger usually erupts when an idol gets knocked off the shelf." Philip Graham Ryken, Courage to Stand, 90.

"...suffering itself does not rob you of joy—idolatry does. If you're suffering and you're angry, bitter, and joyless it means you've idolized--and felt entitled to--whatever it is you're losing." Tullian Tchividjian.

Biblical Portraits of Creation

As the title declares, Biblical Portraits of Creation is indeed a celebration of the Maker of Heaven and Earth. I thoroughly enjoyed reading it. I plan to use it and encourage its use in preaching and Bible studies. I highly recommend it.

The important, glorious, majestic and dynamic doctrine of creation that emphasizes God as Creator (Gen 1:1) is very often a neglected theme of sermons and Bible studies in churches, which favors redemptive historical aspects of the Bible. But Biblical Portraits of Creation faithfully and edifyingly lays emphasis on the utmost importance of God as Creator. It captures the grandeur, glory and majesty of the creation (and new creation) texts of both the Old Testament and New Testament by explaining, expounding and exegeting those texts. (See titles for the 12 chapters and the corresponding biblical text below.) It is an excellent resource for Christians, pastors and lay Bible teachers who wants to preach and/or teach about creation and new creation. The concise and succinct summary points at the end of each chapter is very useful, along with study questions, which can benefit and facilitate group Bible studies.

The epilogue of the book is an appropriate call and a challenge for churches, Bible study groups and preachers to set aside a quarter of their annual Bible studies, sermon series and preaching schedule on multiple texts of the Bible and large blocks of Scripture that proclaims God as Maker of the heaven and earth and of the new heaven and earth, as Creator of life and new life (i.e. redemption). Three months preaching on creation texts seems excessive, but not if the creation message is integrated throughout the 66 books of the Bible with those texts covering all the biblical genres of Historical (Genesis 1:1–2:3, 2:4–25), Wisdom (Psalms 8 and 19, 29, 33, 104, 148, Proverbs 3 and 8, Job 38-39), and Prophetic (Isaiah 65 and 66) books of the Old Testament, and selected passages from the New Testament.

Note: I received this book for free from The Weaver Book Company through Cross Focused Reviews in exchange for an honest review. I am under no obligation to provide a favorable review.

1. Wisdom Was There Before God Created the World

     Proverbs 3:19–20 & 8:22–31 

2. In the Beginning God Created the Universe

     Genesis 1

3. A Garden for Adam and Eve

     Genesis 2:4–25 

4. A Divine Ode to Creation

    Psalm 104

5. How Magnificent Is God's Name in All the Earth

    Psalms 8 & 19:1–6

6. The Lord of the Seven Thunders 

    Psalm 29

7. Creation by the Word of God

    Psalm 33:6–13 

8. The Noise of Heaven and Earth!

    Psalm 148 

9. Getting the Facts Straight about God and Creation

    Job 38–39 

10. Jesus and the New Genesis Advent

      Matthew 1:1–17

11. The New Heavens and the New Earth

       Isaiah 65:17–25 & 66:22–24 

12. Our New Creation Confidence for Proclamation and Living

      2 Corinthians 4:6 & 5:17

      Epilogue: A Call and a Challenge

Intimacy: Outline, Quotes

"O God, you are my God; I earnestly search for you. My soul thirsts for you; my whole body longs for you..." (Ps 63:1, NLT). [I is for Intimacy.]

Theme: God created us for intimacy. No one can truly live happily without it. Jesus was the happiest man who ever lived, because of his unbroken intimacy with One who loved him.

"Some of us know at times what it is to be almost too happy to live! The love of God has been so overpoweringly experienced by us on some occasions, that we have almost had to ask for a stay of the delight because we could not endure any more. If the glory had not been veiled a little, we should have died of excess of rapture, or happiness." Spurgeon.

How To Have Intimacy

1. A true knowledge of God and of ourselves (John Calvin, Institutes, Chap. 1, Sec. 1,2). "There is no deep knowing of God without a deep knowing of self and no deep knowing of self without a deep knowing of God."
• "How can you draw close to God when you are far from your own self? Grant, Lord, that I may know myself, that I may know thee." Augustine.
• "There is only one problem on which all my existence, my peace, my happiness depend: to discover myself in discovering God. If I find Him I will find myself and if I find my true self I will find Him." Thomas Merton.
• Salvation is not merely deliverance from sin, nor the experience of personal holiness; the salvation of God is deliverance out of self entirely into union with Himself." Oswald Chambers."Being most deeply your unique self is something that God desires, because your true self is grounded in Christ. God created you in uniqueness and seeks to restore you to that uniqueness in Christ. Finding and living out your true self is fulfilling your destiny." David G. Benner, The Gift of Being Yourself.
• "Intimacy begins with oneself. It does no good to try to find intimacy with friends, lovers, and family if you are starting out from alienation and division within yourself." Thomas Moore (author, former Catholic monk), Care of the Soul."
• Solitude is very different from a 'time-out' from our busy lives. Solitude is the very ground from which community grows. Whenever we pray alone, study, read, write, or simply spend quiet time away from the places where we interact with each other directly, we are potentially open for a deeper intimacy with each other." Henri Nouwen.
2. The love of the Father (Jn 3:16; 1 Jn 4:8, 16; Jer 31:3).
3. The grace of the Son (Ac 20:24; 2 Tim 2:1; Gal 2:20; Eph 2:8-9). "The dominant characteristic of an authentic spiritual life is the gratitude that flows from trust - not only for all the gifts that I receive from God, but gratitude for all the suffering. Because in that purifying experience, suffering has often been the shortest path to intimacy with God." Brennan Manning.
4. The presence of the Holy Spirit: love, joy and peace (Gal 5:22-23) and freedom (2 Cor 3:17). "The glory of God is man fully alive." St. Irenaeus (130-202 AD; early church father, apologist, bishop). This suggests that unless there is an intimacy between God and man, life may not feel like life.
5. Having family, friends and a safe church who truly love you, care for you, and are invested in your life, future, success and happiness, while respecting you and not violating your boundaries.

* What John Calvin wrote in Institutes about the two most important things to know (bold italics headings are mine):

True wisdom consists of two connecting parts. OUR wisdom, ...true and solid Wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves. But as these are connected together by many ties, it is not easy to determine which of the two precedes and gives birth to the other.

 

No person can know themselves without turning to God. For, in the first place, no man can survey himself without ... turning his thoughts towards the God in whom he lives and moves; because it is perfectly obvious, that (what) we possess cannot possibly be from ourselves; (no), that our very being is nothing (but sustenance from God). ...those blessings which unceasingly (come) to us from heaven, are like streams (leading) us to the fountain.

 

Until we know how bad we are, we cannot know how good God is. ...(infinite) good which resides in God becomes more apparent from our poverty. ...our feeling of ignorance, ...weakness, in short, depravity and corruption, reminds us that in the Lord, and none but He, dwell...true...exuberant goodness. We are accordingly urged by our own evil...to consider the good things of God; ...indeed, we can't aspire to Him in earnest until we begin to be displeased with ourselves.

 

Until you truly know yourself, you won't seek God. For what man is not disposed to rest in himself? ...so long as he is unknown to himself; ...contented with his own (life), and unconscious...of his misery?

No true self-knowledge is ever possible without contemplating God, because in our pride we always think we're basically OK, not that bad... since we are all naturally prone to hypocrisy, to flattering ourselves.

Until we see God for who He truly is...we'll never enjoy intimacy with him.

The Two Most Important Things To Know

1. A true knowledge of God.
   
2. A true knowledge of ourselves.

This is what John Calvin wrote in Institutes of the Christian Religion, Chapter 1, Sections 1,2.

True wisdom consists of two connecting parts. OUR wisdom, in so far as it ought to be deemed true and solid Wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves. But as these are connected together by many ties, it is not easy to determine which of the two precedes and gives birth to the other.

No person can know themselves without turning to God. For, in the first place, no man can survey himself without forthwith turning his thoughts towards the God in whom he lives and moves; because it is perfectly obvious, that the endowments which we possess cannot possibly be from ourselves; nay, that our very being is nothing else than subsistence in God alone. In the second place, those blessings which unceasingly distil to us from heaven, are like streams conducting us to the fountain.

Until we know how bad we are, we cannot know how good God is. ...the infinitude of good which resides in God becomes more apparent from our poverty. ...our feeling of ignorance, vanity, want, weakness, in short, depravity and corruption, reminds us (see Calvin on John 4:10), that in the Lord, and none but He, dwell the true light of wisdom, solid virtue, exuberant goodness. We are accordingly urged by our own evil things to consider the good things of God; and, indeed, we cannot aspire to Him in earnest until we have begun to be displeased with ourselves.

Until you truly know yourself, you won't seek God. For what man is not disposed to rest in himself? ...so long as he is unknown to himself; ...contented with his own endowments, and unconscious or unmindful of his misery? Every person, therefore, on coming to the knowledge of himself, is not only urged to seek God, but is also led as by the hand to find him.

No true self-knowledge without contemplating God, because in our pride we always think we're basically good. ...it is evident that man never attains to a true self-knowledge until he have previously contemplated the face of God, and...after such contemplation to look into himself. For (such is our innate pride) we always seem to ourselves just, and upright, and wise, and holy, until we are convinced, by clear evidence, of our injustice, vileness, folly, and impurity.

...since we are all naturally prone to hypocrisy, any empty semblance of righteousness is quite enough to satisfy us instead of righteousness itself. And since nothing appears...around us that is not tainted with very great impurity, so ... anything which is in some small degree less defiled delights us as if it were most pure...

Flattering ourselves. ...when we look up to the sun, and gaze at it unveiled, the sight which did excellently well for the earth is instantly so dazzled and confounded by the refulgence, as to oblige us to confess that our acuteness in discerning terrestrial objects is mere dimness when applied to the sun. Thus too, it happens in estimating our spiritual qualities. So long as we do not look beyond the earth, we are quite pleased with our own righteousness, wisdom, and virtue; we address ourselves in the most flattering terms...

Until we see God for who He truly is... But should we once begin to raise our thoughts to God, and reflect what kind of Being he is, and how absolute the perfection of that righteousness, and wisdom, and virtue, to which, as a standard, we are bound to be conformed, what formerly delighted us by its false show of righteousness will become polluted with the greatest iniquity; ...and what presented the appearance of (virtue) will be condemned as the most miserable impotence. So far are those qualities in us, which seem most perfect, from corresponding to the divine purity.

How To Have Intimacy

Theme: God created us for intimacy. No one can truly live happily without it. Jesus was the happiest man who ever lived, because of his unbroken intimacy with One who loved him.

Have you ever experienced being too happy? Charles Spurgeon, the Prince of Preachers, preached a sermon entitled Prodigal Love for the Prodigal Son (or Many Kisses for Returning Sinners). The verse he based it on is "...and kissed him." (Lk 15:20). In his sermon Spurgeon said, "Some of us know at times what it is to be almost too happy to live! The love of God has been so overpoweringly experienced by us on some occasions, that we have almost had to ask for a stay of the delight because we could not endure any more. If the glory had not been veiled a little, we should have died of excess of rapture, or happiness."

As a Christian, how does one find intimacy? We need to know the following about God and man (ourselves):

1. A true knowledge of God and of ourselves (John Calvin, Institutes of the Christian Religion, Chapter 1, Sections 1,2).
   
2. The love of the Father (Jn 3:16; 1 Jn 4:8, 16; Jer 31:3).
3. The grace of the Son (Ac 20:24; 2 Tim 2:1; Gal 2:20; Eph 2:8-9).
4. The presence of the Holy Spirit: love, joy and peace (Gal 5:22-23) and freedom (2 Cor 3:17).
5. Having family and friends who truly love you, care for you, and are invested in your life, future, success and happiness.