I understand the thinking of the libertine. Giving him the benefit of the doubt here, I think he probably understands God’s grace better than most of us do. From Paul’s perspective, it is because the libertine understands the lavish nature and dominating power of God’s grace that he decides to continue in sin (Romans 6:1). So, while it is a wrong conclusion that the amazingness of grace gives us the allowance to continue in sin, it is an understandable conclusion when God’s grace is properly grasped.

So, accepting Paul’s warning in Romans 6:2ff that we must still put off our sin, let us see how he got there by basking in the overwhelming greatness of grace in Romans 5:18-21.

In this passage, we find ourselves in Paul’s transition from discussing the righteousness of God in justification (Romans 3:21-5:17) to teaching us of the righteousness of God in sanctification (Romans 6:1-8:17)—both of which are taught in the gospel (Romans 1:16-17). We see that Paul ends his first point on a very high note, contrasting the sin of Adam with the work of Christ. His key point is if Adam’s sin made all men sinners and therefore condemned to hell, how much more will Christ’s obedience result in righteousness and justification to the one who believes (vv. 18-19)! This truth gives a positive light to what we so often look upon as negative—rules. Our negative perspective (and experience) with rules (the law) reminds us that according to verse 20(a), law was instituted by God so that sin would be known and (in a sense) multiply (by magnification). However, the positive goal of that knowledge and multiplication of sin is so that God’s grace can be known and multiply in like (and greater) proportion (v. 20b).

The result, then, of the abounding of sin and the consequent super-abounding of grace is found in verse 21. The contrast between sin and grace is highlighted even more poignantly in Paul’s use of grammar. In the first phrase, “reign” is actually the first word in the sentence in the original language and is thus intended to be emphasized. In the second phrase, “grace” is placed first and therefore highlighted. In other words, using italics to emphasize what Paul is saying, “Before you were saved, the king of sin reigned over your life in the dominion of death. It didn’t just influence you to make poor decisions or pressure you to rebel against God or annoy you incessantly; it reigned over you—completely, entirely. However, now that you have attained Christ’s righteousness by faith, that which is reigning in your life is grace.” And Paul has already highlighted in verse 20 how much more powerful than sin is this potentate of grace.

The climax of grace’s greatness is discovered in the second half of this verse. Grace reigns and dispenses its power “through righteousness,” the righteousness of Jesus Christ which you already received by faith. So, since you were by faith on the day of your salvation clothed and completed in His righteousness “unto eternal life,” there is never a time when you are without God’s grace! It is always reigning in your life! And although some may rebel against their leader, a powerful ruler will always prevail. So it is with grace! Even though you might not be reading God’s Word to receive grace (Acts 20:32), even though you might be neglecting prayer which is said to channel grace (Hebrews 4:16), even though you may be avoiding those who can minister grace to you through fellowship (Ephesians 4:29), grace still reigns and rules in your life, because you stand clothed in Christ’s righteousness which is the never-ceasing means of God’s grace to you. Just as sure as you have the righteousness of Christ, so you stand complete in the grace of God. As a child of God, you might flee from His work in your life, but you never leave the boundaries of this kingdom of grace through righteousness.

Behold the super-abounding nature of grace! Behold the ability of Jesus’ righteousness! Behold the power of the gospel! This is your position! Yes, don’t abuse it, but do let it thrill your heart, as you wrap yourself up in thanksgiving for what Jesus has accomplished on your behalf!

More nuggets from A. W. Tozer's The Knowledge of the Holy in his chapter on "The Wisdom of God."  What peace these meditations give to our decision-making in life!  I couldn't help but think how applicable this was to our recent decision-making series, especially to last topic of "Decisions about Direction."

To believe actively that our Heavenly Father constantly spreads around us providential circumstances that work for our present good and our everlasting well-being brings to the soul a veritable benediction. Most of us go through life praying a little, planning a little, jockeying for position, hoping but never being quite certain of anything, and always secretly afraid that we will miss the way. This is a tragic waste of truth and never gives rest to the heart.

There is a better way. It is to repudiate our own wisdom and take instead the infinite wisdom of God. Our insistence upon seeing ahead is natural enough, but it is a real hindrance to our spiritual progress. God has charged Himself with full responsibility for our eternal happiness and stands ready to take over the management of our lives the movement we turn in faith to Him. Here is the promise: "And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known. I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them [Isaiah 42:16]."

…

With the goodness of God to desire our highest welfare, the wisdom of God to plan it, and the power of God to achieve it, what do we lack?

At the Exchange Seminar, Jeff Musgrave defined faith as “not believing that God can, but believing that God will, through me, to the point of stepping out on it” (Hebrews 11:1-6).  That is a terrific definition!

I loved this quote: “The lost are already within the gates of hell.  We need to use the keys of the gospel to rescue them from that realm.”  What authority is ours in Christ!

When applying some principles from I Samuel 17 to the specifics of boldness in evangelism, Jeff made the following conclusions, which I’ll paraphrase in bullet points to make each one sink in.

• “Be confident, not in yourself, your ability, your training, your charm, etc. but be confident in your God (v. 37).
  
• Two reasons: (1) to show the world that there is a mighty God in heaven; (2) to show God’s people that the battle is God’s (vv. 46-47).
  
• Thus, this story is not a little boy against a giant; it is Almighty God against a mere man. God puts His glory on the line when He uses us to do incredible things. Let us not rob Him of that glory.”
  

I’ve heard many times the truth that God’s judgment is related to His character. In other words, because God is holy/just He cannot tolerate or overlook our sins; and for Him to overlook and not judge sin, would be for Him to cease to be holy/just and therefore cease to be God. So, the judgment of sin is a character/nature issue for God.

While it makes sense (and is also true) that God’s love in salvation is also essentially connected to His character, I don’t think I had ever made that sweet connection until tonight. In other words, while we sometimes marvel (with thanksgiving) that God didn’t do what we probably would have done when Adam and Eve blew it — that is, wipe them out and start over — God would not have even considered that, because since His nature is loving, He had to reach out to us and provide a way for us to be close to Him that satisfies His holy/just nature. For God to have done other than that would have been for Him to deny His love and to cease to be the God of the Bible. So, the salvation from sin is also a character/nature issue for God.

I’m sure though that God doesn’t think of these things the way we just expressed. I’m sure He didn’t reason after the Fall, “Well, I wish I could start over, but I have to be consistent with My nature of love, so I’ll initiate this plan of redemption.” And I’m sure He doesn’t think about “having” to judge sin because His nature demands it. Since, in the words of Tozer, “all of God does all that God does,” God simply responds to sin with judgment and responded to the Fall with love because in His indivisible nature He is a God of consistent justice and love — that’s just who He is. So, God was not merely “being” loving when He initiated salvation; He, as “love,” was simply being Himself.

What a unique Being our God is! What a different Person He is! Hallelujah! He doesn’t change! And His unimproveable nature naturally results in predictable responses from Him toward us — thus, we know that He will both judge sin and extend love, because His nature demands that! His uncompromised holiness, inescapable justice, and incomprehensible love are all simply who He is — thus, both the penalty of sin and the need for salvation are dealt with by the God who is simply being Himself.

With this in mind then, if all we knew of the Bible was Genesis 1:1-3:7 (i.e., the Creation and Fall), then we could still loosely predict what would come after — for, knowing that God would simply respond as who He is, we would recognize that both judgment upon sin (which is the response of His holy justice) and a plan of redemption (which is the response of His gracious love) would follow.

To God, His holiness is not unique, His standard is not high, and His love is not amazing…at least not in the comparative perspective from which we consider them. The Great One who is outside of time and space is alone “the Great Norm/Constant,” and it is we who are not normal, constant, or predictable. Thus, the appropriate response for us is to stand amazed in His presence and to humbly say, “Thank you, Almighty God, that you are simply Yourself, and therein we have inexpressible joy and steadfast hope!”

The Exchange Seminar this week has been tremendous! God has really blessed Jeff and Anna Musgrave with the ability to clearly and compellingly share the gospel. We have drunk deeply from those rich waters this week, and we have been convinced over and over again, both biblically and testimonially, that the gospel still works.

I want to pass along the challenge from Romans 1 with which Jeff started the seminar. These thoughts are very convicting, and combined with some other sermonettes that Jeff is bringing this week, they provide a very appropriate context for each session.

In Romans 1:1, Paul affirms that he has been “set apart” to the gospel. While this word choice certainly communicates that there were some things that Paul had been set apart from (i.e., other worldviews, pursuits, etc.), he primarily has in mind here a positive separation. In marriage, a husband is “set apart” to his wife, and while that surely connotes a degree of separation from all other women, it is undoubtedly a positive dissociation because the new union with this one woman is more desirable.

We know that Paul does not view this “setting apart” to the gospel as something unique to himself, for in verses 6-7 he refers to all believers as “called” and “set apart ones” (or “saints”). We all have been “set apart” to a more desirable reality – the gospel!

But what does this look like? How do I know if I’m cooperating with God’s calling and engaging my life in this new association? I’ve received this new identity positionally, but how do I employ my practice to demonstrate this calling?

With four “I am” statements in verses 14-16, Paul pictures for us what being “set apart” to the gospel looks like. From these statements, we discover that the gospel is not something we do, as much as it is something we are.

1. “I am under obligation” (v. 14).

Paul is not subscribing to the legalistic “debtor’s ethic” which suggests that we owe God a debt that we should pay back with our lives, for he understands that the debt was already paid by Christ. Nonetheless, the truths of the gospel and our response of faith-filled worship to them will compel us to give ourselves to Jesus and His mission. In this passage, Paul is illustrating that we give ourselves to Jesus by giving ourselves to others. Paul acknowledges that His “not being His own” (cf. I Corinthians 6:19-20) obligated him to struggle on the behalf of others (cf. Colossians 1:24-2:5) – for both the beautiful and not so beautiful, for both the wise and the foolish. Do you recognize that the gospel has given you an obligation to others?

2. “I am eager” (v. 15).

Paul was both (1) excited and (2) prepared to preach the gospel to the lost and the saved.  I’ve experienced this week that part of what builds excitement in gospel-ministry is preparation for it.  Are you prepared and therefore excited to share the gospel?

3. “I am not ashamed” (v. 16).

What Paul is really saying here is that he is shameless in sharing the gospel. This is crucial to understand! Being shamelessly faithful in sowing the gospel seed is more important than being compelling, eloquent, reasonable, etc. While shamelessness is perhaps not natural and certainly counter-cultural, we have great reason to be shameless – our message, the gospel, is the “power of God unto salvation”! The gospel works, and Jesus saves, and His testimony through us is the effective means! We must be empowered by claiming by faith Jesus’ promise in Matthew 28:20 – He is with us! This “with you” life is what God is after, and it is the message of the gospel that constantly brings us back to this reality. So, meditate on the gospel to claim its power, and then speak the gospel to spread its power! Are you shameless in your spreading of the gospel?

If you are “in Christ,” you have been “set apart” to His message of good news – the gospel. Are you practicing this calling? Do you recognize the obligation placed upon you by your Lord to labor to “present everyone perfect in Christ Jesus” (Colossians 1:28-29)? Have you prepared yourself to the point of excited faith that God will use you? Is your confidence in the gospel, so that its power is filling you to the point of shameless witness?

Remember, the gospel is not something we do, as much as it is something we are. Learn to love the gospel, and allow your many meditations upon it to empower you with boldness to be who you are and to speak what you have become.

I saw this comment on an online forum recently. The commenter was referring to a registered sex offender, also a professing believer, who is facing more criminal charges:

"You know, what struck me when I saw that page is that this guy…is only six years older than me. He’s screwed up his life and he’s wasted his life screwing up others’ lives too. I can’t think of a word to describe how that makes me feel. But ugh. Some people are just worthless."

How much sin do we have to commit before we are “worthless”? Or, are there certain types of sin that, if engaged in, make us “worthless,” while others just make us…I don’t know…”bad”?

The truth is, all of us were born “worthless.” We were born in sin (Psalm 51:5), and there was nothing in us or about us that attracted us to God or made us a more worthy candidate for salvation (Ephesians 2:1-3). The incredible message of the gospel is that although we were worthless, God still loved and redeemed us (Romans 5:6-10). What grace! It is only after we have been recreated by Christ that we have any worth (Colossians 3:9-10), for now we are “God’s chosen ones, holy and beloved” (Colossians 3:12).

So, in reality, to call someone “worthless” is to state the obvious, but that’s not usually the purpose behind such human indictments. Rather, we typically offer such a censorious label because we’ve taken the role of God, allowing ourselves to judge the eternal (or even temporal) value of that individual and “writing them off” if that’s what our judgment decides. Perhaps we justify such a bold statement by, “Well, Jesus said that you would know them by their fruits,” and we interpret that statement as the allowance to slander and demean an individual whose fruits are obviously missing.

Someone who makes an indictment like we read above is failing to consider two very important realities:

1. First, the individual is failing to consider God’s standard.

Scripture reveals that there is only One who alone is worthy (Revelation 4:11; 5:9-10, 12-13). His people have worth and significance only because they are “in Him” (Ephesians 1:3; Colossians 2:10). And for these individuals, God’s standard is incredibly idealistic (Matthew 5:48). For example, God doesn’t just tell His people not to murder; He tells them not to hate (Matthew 5:21-22). God doesn’t just require us to just be kind; He requires us to love our enemies (Matthew 5:43-47). He doesn’t command a tithe; He commands us to give proportionally to God’s blessing (I Corinthians 16:2). He doesn’t expect a redeemed husband to just be cordial to his wife, but to unconditionally love her (Ephesians 5:25-30). He doesn’t insist that believing children only obey their parents, but that they also honor them (Ephesians 6:1-2). Etc. Etc. And God doesn’t demand that His people just not look at pornography or be a pedophile; He demands that they not lust (Ephesians 5:3-4).

So, let you “who is without sin among you” cast the first stone (John 8:7). In ourselves, we daily fall miserably short of God’s ideal standard for His people. The problem is not the idealistic standard; the problem is with me, for while “the spirit is willing…the flesh is weak” (Mark 14:38) and “in me (that is, in my flesh) dwells no good thing” (Romans 7:18). Hence, the longer Paul walked with God, the more clearly he recognized his own inherent worthlessness (I Corinthians 15:9; Ephesians 3:8; I Timothy 1:15).

Therefore, to condemn a fellow-sinner is like one piece of dirt demeaning another piece of dirt for being so dirty. Sin is certainly destructive and at times gruesome, and when we see it in all of its unrestrained and unrepentant ugliness, it is certainly repulsive and warrants condemnation. Nevertheless, in light of God’s standard, such condemnation is not ours to give, for to do so is arrogant and hypocritical on our part, for we also are unworthy. We must allow God to be the Judge, and we must never condemn, “write off,” or conclude the final answer on any man. To do so not only ignores God’s standard, but it also overlooks a second obvious reality.

2. Secondly, the individual is failing to consider God’s grace.

God’s grace never ceases to amaze! Just when we think we’ve wrapped our minds around all it can do and the degree to which it extends and the way in which it operates, we see yet another dimension that challenges our view of God. Perhaps the most vivid illustration of the constantly astounding nature of grace is discovered in two words in II Peter 2:7 — “righteous Lot.” He who had selfishly chosen the best of the land while leaving the leftovers to his uncle, he who had willingly surrounded himself with debauchery and taken a leadership role in a culture of licentiousness, he who had piously rebuked the abominable while offering up his own daughters to their base appetites and insatiable lusts, he who allowed his family to be so contaminated by iniquity that he lost his wife and was raped by his daughters — this man is here called “righteous.” While this statement provokes many meditations, a most obvious one is that God’s grace is able to reach inconceivably farther than we would expect. This verse stops us in our tracts when we take Matthew 7:16, 20 and try to apply it as if we were God, for we are being reminded here that only God can provide the final answer on someone.

Jesus Christ was the personification of grace, and it’s inescapable to note that He was habitually ministering to those whom society had written off as “worthless” (called, in the KJV, “publicans and sinners”). Our God is well-pleased that His people be known by the same ridiculed and scandalous title as His Son — “the Friend of publicans and sinners.” Fellow-believer, if you continue to condemn the modern-day publicans and sinners who are obviously “worthless,” then you are (1) very un-Christlike and (2) very Pharisee-like, for you are perpetuating the deception that only the “well” are worthy, when in fact they need the Physician just as much as the “sick” (Luke 5:27-32).

O church, it’s time to learn with those first 12 disciples again, and to watch our Master through the eyes of faith as He visibly loves and spiritually sacrifices for those whom we might despise. Since we are ourselves recipients of lavish grace, we cannot be stingy dispensers of grace. It is time for us to change our mind about how we look at this world, to change our calculation about who is “well” and who is “sick,” and to learn first biblically and then experientially that God is still able to save the maniacs of Gadara (Mark 5), and He is pleased to do so.

Let us take care, then, lest in our arrogance and hypocrisy we presume upon God’s standard and grace, and show an inferior and prejudiced Savior to the “worthless” (cf. James 2:1) — people who because of their “worthlessness” are actually prime candidates for God’s unmerited grace (cf. Luke 7:1-10; Titus 3:1-7).