CMF eZine The online magazine of the Christian Military Fellowship. 15 March God's Creative Design By Pastor Bob Bingham Marriage 0 Comment God's Creative Design In the beginning Adam and Eve are God’s prototype of the marriage relationship. Then the LORD God said, “It is not good for the man to be alone; I will make him a helper suitable for him…. For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh.” (Gen 2:18, 24 NASB95) God commanded Adam that he should “shall leave his father and his mother, and shall cleave to his wife; and they shall become one flesh.” (Gen 2:24 NASB77) God puts the onus on the husband to honor the one flesh relationship. The husband declares his marriage vows, before god, to his bride and to those present an that he will never leave nor forsake her. Marriage is the joining together of a man and woman as one flesh, inseparable partners working together within God’s creative design for their marriage, which may also include children, work and ministry. The apostle Paul would be aghast if he knew that his words were being used to justify and encourage a Christian husband to neglect his marital responsibilities and abandon his wife and children in order to serve God in ministry, work and pleasure or for any other reason. In our travels we noticed an interesting swing set combination in a park in Florida. The illustration of the swing set helps demonstrate the difference between being single and entering into the marriage relationship. The single individuals on either end of the swing set have the freedom to swing independently by themselves and at their own pace without any concern for another. The couple on the middle swing has chosen to be yoked together and must cooperate with one another in order to enjoy the swinging experience. The option of swinging independently causes much conflict and discomfort for both. The Apostle Peter puts it this way, “Likewise, you husbands, dwell with them according to knowledge, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.” (1Pe 3:7 AKJV) Disconnect The predominant cultural ministry model, however, is that the husband abandons the relationship (swing) with his wife and lives as though he is single, even though still married, uses Paul’s “model” of singleness to support his actions. This causes an emotional and supportive disconnect, leaving his wife to carry the full responsibility for the marriage and family, not realizing that her husband’s default placed her in that position. Men in ministry and men in general, find it easy and acceptable to bemoan and blame their wives for their marital problems because he is the one most often held with high respect. He will point his finger and say that she is not supportive and that she will not submit to his headship. This model is reinforced by his peers. The adverse fallout of a husband’s neglect and abandonment of his wife and family is observable in the high percentage of marriage separations and divorce today. Design The Apostle Paul very clearly spells out the husband’s responsibility and places on him the onus for the marriage in Ephesians 5:21-33. “Husbands, love your wives, just as Christ also loved the church and gave Himself up for her… So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the church” (Eph 5:25, 28-29 NASB95) The Apostle Paul reiterates the Genesis passage in verse 31, “FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND MOTHER AND SHALL BE JOINED TO HIS WIFE, AND THE TWO SHALL BECOME ONE FLESH.” God designed and prioritized the intimate and exclusive marriage relationship as an earthly visible picture of Christ’s unfailing and exclusive love relationship for His own bride, the church. Husbands have the awesome privilege of having Christian marriages, designed by God, that manifest Jesus before an unbelieving world. Thus following God’s Creative Design will be a powerful witness to our generation. About the Author: Pastor Bingham is the founder of CupBearers, and was for 17 years a missionary with Cadence International and has been the Pastor of Rocky Mountain Evangelical Free Church for 32 years. He also served on the CMF Board of Directors for several years. CUPbearers is a discipleship ministry centered on the Lord Jesus Christ and located in Englewood, Colorado. CUPbearers holds that the transformation of the natural and /or fleshly person into a mature spiritual Christian is a supernatural process. This transformation cannot be accomplished through education and self-effort alone, or by trying to improve the old nature through some system or discipline. It is achieved through the ministry and work of God's indwelling Holy Spirit in agreement with the Word of God and the active and willing cooperation of the individual, conforming each one to the very image of Jesus Christ (John. 15:5). Therefore, according to God’s design, Jesus Christ is enabled to function in, through and with the participating Christian as one's full and abundant life (John. 10:10). The commitment of CUPbearers is to the full sufficiency of Jesus Christ and His ability to meet the needs of all individuals. CUPbearers is also convinced that the Bible is the inerrant revelation of God to mankind and the resultant relationship He planned for and desires to have with those who individually and corporately trust Him. We believe that the Bible speaks directly or in principle to the practical, daily issues of how fallen and emotionally damaged men and women can be restored to healthy maturity in Christ. CUPbearers, Shepherding Grace Ministries PO Box 1930, Englewood, CO 80150-1930 (303) 761-5005 http://ShepherdingGrace.ORG God's Creative Design In the beginning Adam and Eve are God’s prototype of the marriage relationship. Then the LORD God said, “It is not good for the man to be alone; I will make him a helper suitable for him…. For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh.” (Gen 2:18, 24 NASB95) God commanded Adam that he should “shall leave his father and his mother, and shall cleave to his wife; and they shall become one flesh.” (Gen 2:24 NASB77) God puts the onus on the husband to honor the one flesh relationship. The husband declares his marriage vows, before god, to his bride and to those present an that he will never leave nor forsake her. Marriage is the joining together of a man and woman as one flesh, inseparable partners working together within God’s creative design for their marriage, which may also include children, work and ministry. The apostle Paul would be aghast if he knew that his words were being used to justify and encourage a Christian husband to neglect his marital responsibilities and abandon his wife and children in order to serve God in ministry, work and pleasure or for any other reason. In our travels we noticed an interesting swing set combination in a park in Florida. The illustration of the swing set helps demonstrate the difference between being single and entering into the marriage relationship. The single individuals on either end of the swing set have the freedom to swing independently by themselves and at their own pace without any concern for another. The couple on the middle swing has chosen to be yoked together and must cooperate with one another in order to enjoy the swinging experience. The option of swinging independently causes much conflict and discomfort for both. The Apostle Peter puts it this way, “Likewise, you husbands, dwell with them according to knowledge, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.” (1Pe 3:7 AKJV) Disconnect The predominant cultural ministry model, however, is that the husband abandons the relationship (swing) with his wife and lives as though he is single, even though still married, uses Paul’s “model” of singleness to support his actions. This causes an emotional and supportive disconnect, leaving his wife to carry the full responsibility for the marriage and family, not realizing that her husband’s default placed her in that position. Men in ministry and men in general, find it easy and acceptable to bemoan and blame their wives for their marital problems because he is the one most often held with high respect. He will point his finger and say that she is not supportive and that she will not submit to his headship. This model is reinforced by his peers. The adverse fallout of a husband’s neglect and abandonment of his wife and family is observable in the high percentage of marriage separations and divorce today. Design The Apostle Paul very clearly spells out the husband’s responsibility and places on him the onus for the marriage in Ephesians 5:21-33. “Husbands, love your wives, just as Christ also loved the church and gave Himself up for her… So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the church” (Eph 5:25, 28-29 NASB95) The Apostle Paul reiterates the Genesis passage in verse 31, “FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND MOTHER AND SHALL BE JOINED TO HIS WIFE, AND THE TWO SHALL BECOME ONE FLESH.” God designed and prioritized the intimate and exclusive marriage relationship as an earthly visible picture of Christ’s unfailing and exclusive love relationship for His own bride, the church. Husbands have the awesome privilege of having Christian marriages, designed by God, that manifest Jesus before an unbelieving world. Thus following God’s Creative Design will be a powerful witness to our generation. About the Author: Pastor Bingham is the founder of CupBearers, and was for 17 years a missionary with Cadence International and has been the Pastor of Rocky Mountain Evangelical Free Church for 32 years. He also served on the CMF Board of Directors for several years. CUPbearers is a discipleship ministry centered on the Lord Jesus Christ and located in Englewood, Colorado. CUPbearers holds that the transformation of the natural and /or fleshly person into a mature spiritual Christian is a supernatural process. This transformation cannot be accomplished through education and self-effort alone, or by trying to improve the old nature through some system or discipline. It is achieved through the ministry and work of God's indwelling Holy Spirit in agreement with the Word of God and the active and willing cooperation of the individual, conforming each one to the very image of Jesus Christ (John. 15:5). Therefore, according to God’s design, Jesus Christ is enabled to function in, through and with the participating Christian as one's full and abundant life (John. 10:10). The commitment of CUPbearers is to the full sufficiency of Jesus Christ and His ability to meet the needs of all individuals. CUPbearers is also convinced that the Bible is the inerrant revelation of God to mankind and the resultant relationship He planned for and desires to have with those who individually and corporately trust Him. We believe that the Bible speaks directly or in principle to the practical, daily issues of how fallen and emotionally damaged men and women can be restored to healthy maturity in Christ. CUPbearers, Shepherding Grace Ministries PO Box 1930, Englewood, CO 80150-1930 (303) 761-5005 http://ShepherdingGrace.ORG Related The Mirror of God's Glory The Mirror of God’s Glory We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory. 2 Corinthians 3:18. Trinity College Chapel, 24th Sunday after Trinity, 1875. A very few words will suffice by way of preface to explain the metaphor here used by S. Paul. He is dwelling on the universality, the freedom, the absence of reserve, in the Christian dispensation as contrasted with the Mosaic. He tells us that the character of the Law is prefigured by an incident which occurred at its promulgation. It is related that when the two tables were renewed and God confirmed His contract with His people, the event was emphasized by a remarkable occurrence. The face of Moses shone with an unwonted light as he descended from the Mount. It was the reflection of the Divine glory still lingering on his countenance, as he went out from the Eternal Presence. This light dazzled, confused, terrified the Israelites. They were afraid to come near him. So he veiled his face. When he returned to the presence of the Lord, he removed the veil. This occurred several times. Each time, as he presented himself before the people, the veil was drawn over his face, so that they saw not the radiance gradually waning on his features. Each time, as he repaired again to the presence of the Eternal Light, it was taken off, that the fading brightness might be renewed from the effulgence of the Divine Glory. Though the details of this imagery present some difficulties, its main lesson, with which alone we are now concerned, is clear. The Old Dispensation had a glory of its own. This was signified by the light which glowed on the face of Moses. But the glory of the Old was not comparable to the glory of the New. It was partial, intermittent, transitory. It had its hour, and it waned into darkness. Every word of the text points to some feature in which the superiority of the Gospel was manifested. ‘We all,’ says the Apostle, ‘we all’ gaze on the fuller light of the New Dispensation; all—young and old, high and low, ignorant and learned, priests and people, all without exception and without stint. It was not so then. The people were not admitted to the vision of this glory. The people remained at the foot of the mountain. Moses alone ascended to the height; Moses alone gazed on the Divine effulgence. Of the light itself the Israelites saw nothing. They merely caught a glimpse of the dim, fading reflection, as it rested for a moment on the face of God’s messenger, ere it passed away—a glimpse too bright for their aching eyes, but dark indeed compared with the cloudless, peerless glory of the Eternal Light Himself. But the contrast does not end here. ‘We all,’ continues the Apostle, ‘with open face,’ or more literally, ‘with unveiled face.’ Even this secondary borrowed light, this dim and imperfect reflection was not unobstructed, in the case of the Israelites. They were permitted to look for a moment; and then the veil interposed, the glory was withdrawn. But we—we Christians—gaze unimpeded. No intervening obstacle darkens our view. There is no cessation, and no intermission. Even with Moses it was otherwise. The light came and departed. It faded away and it was renewed again. He went in and went out from the presence of the Lord. But we stand ever before the Eternal Glory: we gaze continually, stedfastly, uninterruptedly. And so the radiance, which lights up our own features, grows ever brighter and brighter, till gradually our whole being is changed; the effulgence of the Eternal Presence takes possession of us: it illumines, glorifies, transforms us wholly into its own likeness. ‘We are changed,’ says the Apostle, ‘changed into the same image, from glory to glory.’ Thus all the expressions are carefully chosen to glorify the Christian Dispensation. One idea alone seems at first sight to jar with the general motive. The Apostle speaks of our ‘seeing in a glass or mirror;’ he declares that we ‘are changed into an image.’ Is not this a qualification, a disparagement, a concession, we are tempted to ask? After all then we see only a reflection; after all we do not behold the very thing itself. After all we are dependent on a darkened, confused, imperfect representation of the Divine Original. A seeming disparagement, but not really so. There are mirrors and mirrors—mirrors which blur and distort and discolour the image, and mirrors which by the perfect accuracy and polish of their surface reproduce the object with life-like exactness. Let us ask then what S. Paul intended by this glass and this image, which represents the Divine Glory to our sight? How, by what instrumentality, through what medium, is the Invisible God rendered visible to us? His own context furnishes the answer to the question. He speaks of some who are so blinded that they cannot see ‘the light of the glorious Gospel of Christ,’ or, more literally, of ‘the Gospel of the glory of Christ,’ the Gospel, which exhibits, reveals the glory—the bright effulgence, the heavenly radiance, of Christ—Who, continues the Apostle, is the image of God. Here then is the mirror, the Gospel-revelation; here is the image, the Eternal Son; here is the glory, the words, the works, the life, the death, the resurrection, the sovereignty, the personality of Christ. This mirror we are permitted to face; on this image we are told to gaze; from this glory we are bidden to draw ever fresh accessions of light, till we are transformed into the very image itself, and its glory becomes our glory. Again in this same context the Apostle recurs to the metaphor. Again he describes the Gospel as the light of the knowledge of God which shineth forth in the face of Jesus Christ—in the face, the person, of Jesus Christ. Yes, He has brought the Father near to us: we look upon the face of the Son, and we see the glory of the Father. Thus S. Paul’s idea here is the same as when, in the Epistle to the Colossians, he writes that Christ is ‘the image of the invisible God,’ or as when, in the Epistle to the Hebrews, the Son is called ‘the brightness of the Father’s glory and the expression of His person.’ The Apostle uses the word ‘image’ here as it is used in another passage of the Epistle last quoted, where ‘the very image of the good things to come’ is contrasted with ‘the shadow,’ as the real and true with the unsubstantial and unsatisfying. It is therefore no confused, partial, distorted, inadequate copy, of which the Apostle speaks. It is the very representation of the original itself. ‘He that hath seen Me, hath seen the Father; and how sayest thou then, Shew us the Father?’ It is this thought, which fills the Apostle’s heart with thankfulness, and floods his lips with praise—the thought of God brought near to men, God revealed in all His goodness, all His holiness, all His majesty, all His power, in the Person and Work of Christ; revealed not to a favoured few, not to a priestly caste, not to a philosophical coterie, not to the learned or the wealthy, or the powerful or the privileged, not to the great ones of this world in any guise; but to all without exception and without reserve. And this revelation of the Invisible Father through the Incarnate Son is as extensive as it is complete. It reaches to all men, even the lowest, and it contains all truth, even the highest. Already the New Jerusalem, is seen by the eye of faith coming down from heaven ablaze with the glory of the Almighty; already the tabernacle of God has descended and is pitched among men; already we are permitted to gaze on the jewelled walls and the gates of pearl, and the pavement of pure gold; to bathe in the brightness of that Eternal City, which knows not either sunlight or moonlight, ‘for the glory of God doth lighten it, and the Lamb is the light thereof.’ It was not so before. God spoke of old in types and figures; He fenced Himself about with restrictions many and various, restrictions of time, of place, of person, of ceremonial. The symbol of His presence, the glory overshadowing the mercy-seat, was withdrawn from the eye of men; the holy of holies was hidden by a veil. But in Christ all is changed. The veil is suddenly rent in twain from top to bottom. The inmost sanctuary is exposed to view. The true Shekinah, the Person of Christ, shines forth in all the glory of its unapproachable beauty and brightness. And we—we feeble, unworthy, sin-stained, death-stricken men—are suffered, are invited, are entreated, nay, are compelled to come in, and to gaze on the peerless sight, till our own nature is changed by the absorption of its rays, and we are ‘transformed into the same image from glory to glory.’ To look upon the face of Christ—Christ the image of God, Christ the effulgence of His glory, Christ, Whom having seen we have seen the Father also—this is the priceless blessing, as it is also the terrible responsibility, which falls to us Christians. And this privilege, this duty, is absolutely without limit. There is nothing in heaven or earth; nothing in science or in history or in revelation; nothing of beauty or of goodness or of wisdom or of power; nothing of creative design and adaptation, and nothing of redeeming mercy and love; nothing in the kingdom of nature, and nothing in the kingdom of grace, which does not fall within its range. I say, the kingdom of nature, as well as the kingdom of grace. For ask yourself what S. Paul means, when he speaks of Christ as the image of God. His own language in the Colossian Epistle supplies the answer. He means not only the Incarnate Christ, the Christ of the Gospel, the Christ Who was born of woman and died on the cross; but he means also the pre-incarnate Son, the Eternal Word, Who was with the Father before all time, by Whom He created the universe, through Whom He sustains all nature and directs all history, in Whom alone He is known and can be known to men. When therefore we are bidden to contemplate the glory of the Eternal Father in the face of Christ, when the Apostle tells us to gaze on the mirror of His Divine perfection, that we may absorb into ourselves the rays of His glory, no limit is placed to the object of our contemplation. And the fourfold Gospel, as the record of Christ’s sayings and doings, is the mirror in which this image is to be viewed. The birth, the earthly life, the passion, the resurrection of the Eternal Word made flesh—here is the climax of God’s goodness, the very focus of the ineffable glory, which guards the throne of Him ‘Who dwelleth in the light unapproachable, Whom no man hath seen nor can see.’ Here in the gift of His Son, here in the sacrifice of the Cross, is our light, our hope, our life. We look out on the natural world, and we see much which betokens infinite wisdom and power—beneficent adaptation, creative design, wonderful combinations of beauty and utility; but we see much also that perplexes and dismays—the great waste of life and energies (seeds that produce no plants, and plants that yield no fruit), the reciprocal infliction of pain (creature preying upon creature, and itself preyed upon in turn), physical decay and moral corruption—sin and death around and about us everywhere. These things strike the believer with awe, and barb the taunt of the sceptic. But read such facts, as S. Paul read them, in the light of the Gospel. Contemplate the glory of God’s purpose as revealed in the person of Christ. Consider how much is involved in that one act of infinite love; and you will no more question the goodness of your Heavenly Father. Though the awe and the mystery must still remain, you will not doubt (how can you?) that in Christ He has purposed, as S. Paul tells us, to release the whole universe now groaning under the bondage of corruption, to gather in one all things in heaven and earth, and out of discord and rebellion to restore universal harmony and peace. This then is the very sum and substance of the Gospel. This is the one continuous, progressive, endless lesson of the Christian life—this study, this contemplation, this absorption of the purposes, the attributes, the goodness, the glory of the Father as manifested in the life and works, in the person, of Christ. There is no understanding so mean, and no intellect so untutored, that may not learn its true significance. It is as simple as it is profound. There are depths which the most thoughtful philosopher cannot fathom, but there are heights which the merest child can scale. This is the great glory of Christianity, the glory which filled S. Paul’s heart with thanksgiving. It is open to all; it is adapted to all; it is attainable by all. It is theology brought down from the skies; it is heaven planted upon earth. This it is, because we contemplate the glory of the Father in the face of Christ. This it is, because the Son of Mary, the babe of Bethlehem, is also the Son of God, the Eternal Word. The Infinite is brought within the comprehension of the finite. The far-off is far-off no longer. This then must be the main business of our lives—the study of the Christ of the Gospels. We are constantly warned against the divorce of religion and morality; and we need the warning. No divorce could be more soul-destroying than this. That which God has joined together—joined by bonds the most sacred, and intimate, and indissoluble—it is the rankest of all heresies, the most profane of all blasphemies, for any man to part asunder. But from any such danger the study of which I speak will save us. For in this image of the Divine Glory doctrine and practice meet in one; in this mirror of the Divine Purpose theology and morality are blended together. It is the spontaneous, unequivocal testimony, even of unbelievers, that no better guidance in life can be taken than the example of Christ; that, if a man would learn how to act in a particular case, he should ask himself how Christ would have acted under like circumstances. Here is the morality. It is the highest experience of all believers, that the realisation of their union with God in Christ is the first and last effort, as it is the supreme blessing, of the spiritual life. Here is the religion. And this study, to be effective, must be real, must be intense, must be personal. It is not the contemplation of the sentimentalist, or of the critic, or of the artist, or of the poet, or of the dogmatist, that will be of any avail. These may affect the feelings, the taste, the imagination, the reason, the intellect; but they do not probe the heart and conscience, and they do not touch the life. The true study is nothing less than the appropriation of the Divine image; the constant recalling, realising, copying, growing into it; till the Divine fascination of its glory possesses us wholly. So gazing in this mirror, so studying this image, we ourselves shall be changed. This is the only test of the true mode of contemplation. We ourselves shall be changed and glorified—not changed now, as we shall be changed then, when in a moment, in the twinkling of an eye, this corruptible shall put on incorruption and this mortal shall put on immortality; not glorified now, with the incomparable glory which shall be revealed hereafter—but changed nevertheless into the similitude of Christ Who is the image of God; glorified with the glory which He had with the Father before the world was; changed by the purification of our hearts, by the devotion of our spirits, by the renewal of our lives; changed with an ever-deepening change which is a foretaste and an earnest of the great hereafter; changed, as we read that the countenance of that first martyr was changed, when the bystanders looked up and saw his face as it were the face of an angel. For we too, like Stephen, shall have seen the heavens opened; we too shall have gazed upon the Eternal Glory; we too shall have beheld ‘the Son of Man standing on the right hand of God.’ Lightfoot, J. B. (1890). Cambridge Sermons. London; New York: MacMillan and Co. (Public Domain) Romans 1:17 - God's Righteousness Revealed Romans 1:17 "For in it the righteousness of God is revealed from faith to faith; as it is written, 'BUT THE RIGHTEOUS man SHALL LIVE BY FAITH.'" (NASB) "For therein is the G1343 righteousness of God revealed from faith to faith: as it is written, The G1342 just shall live by faith." (KJV) "This Good News tells us how God makes us right in His sight. This is accomplished from start to finish by faith. As the Scriptures say, 'It is through faith that a righteous person has life.'" (NLT) G1343 (Strong) δικαιοσυ?νη dikaiosune? dik-ah-yos-oo'-nay From G1342; equity (of character or act); specifically (Christian) justification: - righteousness. G1342 (Strong) δι?καιος dikaios dik'-ah-yos From G1349; equitable (in character or act); by implication innocent, holy (absolutely or relatively): - just, meet, right (-eous). Righteousness (International Standard Bible Encyclopedia) ri?´chus-nes (?????, caddi?k?, adjective, “righteous,” or occasionally “just” ???, cedhek?, noun, occasionally = “riahteousness,” occasionally = “justice”; δικαιος, di?kaios, adjective, δικαιοσυ?νη, dikaiosu?ne?, noun, from δι?κη, di?ke?, whose first meaning seems to have been “custom”; the general use suggested conformity to a standard: righteousness, “the state of him who is such as he ought to be” Righteousness (Noah Webster) RIGHTEOUSNESS, n. ri'chusness. 1. Purity of heart and rectitude of life; conformity of heart and life to the divine law. Righteousness, as used in Scripture and theology, in which it is chiefly used, is nearly equivalent to holiness, comprehending holy principles and affections of heart, and conformity of life to the divine law. It includes all we call justice, honesty and virtue, with holy affections; in short, it is true religion. 2. Applied to God, the perfection or holiness of his nature; exact rectitude; faithfulness. 3. The active and passive obedience of Christ, by which the law of God is fulfilled. Dan 9. 4. Justice; equity between man and man. Luke 1. 5. The cause of our justification. The Lord our righteousness. Jer 23. Our misery and ruin being the product and consequent of our iniquity, that which will show us the way of salvation must needs show us the way of justification, and this the gospel does. The gospel makes known a righteousness. While God is a just and holy God, and we are guilty sinners, it is necessary we should have a righteousness wherein to appear before him; and, blessed be God, there is such a righteousness brought in by Messiah the prince (Dan_9:24) and revealed in the gospel; a righteousness, that is, a gracious method of reconciliation and acceptance, notwithstanding the guilt of our sins. Mathew Henry (1662 - 1714) Righteousness by Faith Orville J. Nave (1841-1917), A.M., D.D., LL.D. (Army Chaplain) Go Army! Genesis 15:6 "And Abram believed the LORD, and the LORD counted him as righteous because of his faith." (NLT) Romans 4:3 "For the Scriptures tell us, 'Abraham believed God, and God counted him as righteous because of his faith.'" (NLT) Romans 4:5 "But people are counted as righteous, not because of their work, but because of their faith in God who forgives sinners." (NLT) Romans 4:9 "Now, is this blessing only for the Jews, or is it also for uncircumcised Gentiles? Well, we have been saying that Abraham was counted as righteous by God because of his faith." (NLT) Romans 4:11 "Circumcision was a sign that Abraham already had faith and that God had already accepted him and declared him to be righteous—even before he was circumcised. So Abraham is the spiritual father of those who have faith but have not been circumcised. They are counted as righteous because of their faith." (NLT) Romans 4:13 "For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith." (NASB) Romans 4:22 "And because of Abraham's faith, God counted him as righteous. (NLT) Romans 4:24 "for our benefit, too, assuring us that God will also count us as righteous if we believe in Him, the One who raised Jesus our Lord from the dead." (NLT) In Christ we have all that we require. His Gospel reveals His righteousness whose purpose is our redemption, transformation, and adoption. The concept that began the reformation, that we are saved by faith alone in Christ alone. Dear Heavenly Father how amazing is your love. It is like the words of the song: The love of God has been extended to a fallen race, Through Christ the savior of all men, there's hope in saving grace The Love of God is greater far, than gold or silver ever could afford, It reaches past the highest star and covers all the world! His power is eternal..eternal, His glory is supernal..supernal! When all this earth shall pass away, there'll always be the Love of God! It goes beneath the deepest stain that sin could ever leave, Redeeming souls to live again, who will, on Christ believe- will believe! The love of God is greater far, than gold or silver, ever could afford, It reaches past the highest star, and covers all the world! His power is eternal...eternal! His glory is supernal...supernal! When all this earth shall pass away, there'll always be, the Love Of God! (Bill Gaither) From faith to faith; that is, as say some, from the faith of God to the faith of men; from the faith of preachers to the faith of hearers; from the faith of the Old to the faith of the New Testament saints; or rather from one degree of faith to another; for faith, as it grows and increases, has clearer sights of this righteousness, as held forth in the Gospel. For the proof of this, a passage of Scripture is cited, Habakkuk 2:4 Dr. John Gill (1690-1771) Romans 2:04 - God's Kindness Leads to Repentance Romans 2:4 "Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance?" (NASB) "Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?" (KJV) "Don't you see how wonderfully kind, tolerant, and patient God is with you? Does this mean nothing to you? Can't you see that His kindness is intended to turn you from your sin? " (NLT) "Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know that God's kindness leads you to repentance?" (NET) Are you unaware that God will lead you home? Instead you hold His longsuffering in utter contempt! The word repentance occurs 24 times in the New Testament (Mat 3:8, Mat 3:11, Mat 9:13, Mar 1:4, Mar 2:17, Luk 3:3, Luk 3:8, Luk 5:32, Luk 15:7, Luk 24:47, Acts 5:31, Acts 11:18, Acts 13:24, Acts 19:4, Acts 20:21, Acts 26:20, Rom 2:4, 2Co 7:9-10 (2), 2Ti 2:25, Heb 6:1, Heb 6:6, Heb 12:17, 2Pe 3:9). But what is this word that seems to have so many different meanings? Our good friend Dr. James Strong says: μετα?νοια metanoia met-an'-oy-ah From G3340; (subjectively) compunction (for guilt, including reformation); by implication reversal (of [another’s] decision): - repentance. G3341 μετα?νοια metanoia Thayer Definition: 1) a change of mind, as it appears to one who repents, of a purpose he has formed or of something he has done Compunction COMPUNCTION, n. [L. To prick or sting.] 1. A pricking; stimulation; irritation; seldom used in a literal sense. 2. A pricking of heart; poignant grief or remorse proceeding from a consciousness of guilt; the pain of sorrow or regret for having offended God, and incurred his wrath; the sting of conscience proceeding from a conviction of having violated a moral duty. He acknowledged his disloyalty to the king, with expressions of great compunction. Our friend Noah Webster says that Repentance is: Repentance REPENT'ANCE, n. 1. Sorrow for any thing done or said; the pain or grief which a person experiences in consequence of the injury or inconvenience produced by his own conduct. 2. In theology, the pain, regret or affliction which a person feels on account of his past conduct, because it exposes him to punishment. This sorrow proceeding merely from the fear of punishment, is called legal repentance, as being excited by the terrors of legal penalties, and it may exist without an amendment of life. 3. Real penitence; sorrow or deep contrition for sin, as an offense and dishonor to God, a violation of his holy law, and the basest ingratitude towards a Being of infinite benevolence. This is called evangelical repentance, and is accompanied and followed by amendment of life. Repentance is a change of mind, or a conversion from sin to God. Godly sorrow worketh repentance to salvation. 2 Cor 7. Mat 3. Repentance is the relinquishment of any practice, from conviction that it has offended God. John Bunyan: The pilgrim's progress : From this world to that which is to come, delivered under the similitude of a dream, wherein is discovered the manner of his setting out, his dongerous journey, and safe arrival at the desired country. Faith. Faithful Chr. Christian Man. the man The Second Stage: Man. God hath denied me repentance. His word gives me no encouragement to believe; yea, himself hath shut me up in this iron cage: nor can all the men in the world let me out. Oh eternity! eternity! how shall I grapple with the misery that I must meet with in eternity? The Fifth Stage: Faith. Say you so? Then am I in this man greatly deceived. Chr. Deceived! you may be sure of it. Remember the proverb, "They say, and do not;" but the kingdom of God is not in word, but in power. Matt. 23:3; 1 Cor. 4:20. He talketh of prayer, of repentance, of faith, and of the new birth; but he knows but only to talk of them. I have been in his family, and have observed him both at home and abroad; and I know what I say of him is the truth. His house is as empty of religion as the white of an egg is of savor. There is there neither prayer, nor sign of repentance for sin; yea, the brute, in his kind, serves God far better than he. He is the very stain, reproach, and shame of religion to all that know him, Rom. 2:24,25; it can hardly have a good word in all that end of the town where he dwells, through him. Thus say the common people that know him, "A saint abroad, and a devil at home." His poor family finds it so; he is such a churl, such a railer at, and so unreasonable with his servants, that they neither know how to do for or speak to him. Men that have any dealings with him say, It is better to deal with a Turk than with him, for fairer dealings they shall have at their hands. This Talkative (if it be possible) will go beyond them, defraud, beguile, and overreach them. Besides, he brings up his sons to follow his steps; and if he finds in any of them a foolish timorousness, (for so he calls the first appearance of a tender conscience,) he calls them fools and blockheads, and by no means will employ them in much, or speak to their commendation before others. For my part, I am of opinion that he has, by his wicked life, caused many to stumble and fall; and will be, if God prevents not, the ruin of many more. Romans 2:11 - God's Justice is Impartial Romans 2:11 "For there is no partiality with God." (NASB) "For there is no respect of persons with God." (KJV) "For God does not show favoritism." (NLT) "For there is no partiality with God." (NET) It would be easy to take this verse out of context and ascribe to it many attributes that, although laudable, may not be fitting. This verse finds its definition in those the precede and antecede. For these verses speak of the attributes of God and the sin of humankind contrasted. Most markedly of all I see that there is orderliness even in the wrath of God. His justice respects no person. Rather we are judged according to the light that we see. Notice the word that begins this verse and the three that follow is "for." There is agreement in the translations because the key repeated word in the Greek text is "gar." Therefore in whatever circumstance I find myself, I am judged by a perfect and holy God according to those circumstances and the result remains the same and the conclusion final. "All have sinned!" The Good News is that "All" have been invited to partake of the pardon offered in the person of the Lord Jesus Christ who paid the debt of my sin in full with His own blood, not as a result of anything that I did, could, or would do. Rather because of His mercy so that "none" could boast. So we are left to do like the grand old song, "I will glory in the Cross!" May it ever be. G1063 γα?ρ gar Thayer Definition: 1) for Part of Speech: conjunction Romans 3:03 - God's Faithfulness Challenged? Romans 3:3 "Rom 3:1-8 - The law could not save in or from sins, yet it gave the Jews advantages for obtaining salvation. Their stated ordinances, education in the knowledge of the true God and his service, and many favors shown to the children of Abraham, all were means of grace, and doubtless were made useful to the conversion of many. But especially the Scriptures were committed to them. Enjoyment of God's word and ordinances, is the chief happiness of a people. But God's promises are made only to believers; therefore the unbelief of some, or of many professors, cannot make this faithfulness of no effect. He will fulfill his promises to his people, and bring his threatened vengeance upon unbelievers. God's judging the world, should for ever silence all doubtings and reflections upon his justice. The wickedness and obstinate unbelief of the Jews, proved man's need of the righteousness of God by faith, and also his justice in punishing for sin. Let us do evil, that good may come, is oftener in the heart than in the mouth of sinners; for few thus justify themselves in their wicked ways. The believer knows that duty belongs to him, and events to God; and that he must not commit any sin, or speak one falsehood, upon the hope, or even assurance, that God may thereby glorify himself. If any speak and act thus, their condemnation is just." Mathew Henry's Concise Commentary "What then? If some did not believe, their unbelief will not nullify the faithfulness of God, will it?" (NASB) "For what if some did not believe? shall their unbelief make the faith of God without effect?" (KJV) "True, some of them were unfaithful; but just because they were unfaithful, does that mean God will be unfaithful?" (NLT) "What then? If some did not believe, does their unbelief nullify the faithfulness of God?" (NET) Like Israel, does our wickedness nullify the promise of God made to Abraham? This promise was and everlasting covenant that would bless all the generations to come! Perhaps said another way, will the decrees of Almighty God be thwarted by our conduct? As we look back through this microsecond of history (compared to eternity) do we not see the blessing of God unfolding? As the science of our day peers though larger and more sophisticated telescopes searching for evidence of life on other worlds, what unfolds before them is an the seemingly endless universe created by an eternal God who is not bound by time and space. The light from our sun takes about 8 minutes to reach earth traveling at around 186,000 miles per second. Do you begin to see why James refers to our life as a morning fog? (James 4:14) We are a mist, a vapor, a wisp of cloud that appears for a short time and then evaporates. But the faithfulness of God endures forever. Yet He is opposed to the proud (James 4:6). That is why Paul here is anticipating all the arguments. If anything the misconduct of Israel, and those of us who would later benefit from the promise, more fully demonstrates God's faithfulness! How wonderful that the Salvation of Christ is close at hand and that He is patient with us waiting for that day when we would believe. Romans 5:08 - God's Love Demonstrated But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. (KJV) But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. (NASB) But God showed His great love for us by sending Christ to die for us while we were still sinners. (NLT) But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. (NET) It is good to point out here that it is sinners who are reconciled by Christ's death. The sin is ours not God's! Our sin is apparent and God's answer is Christ! He has set this act of His mercy in His light so that all whom He draws to Himself will be able to see. The word here translated (commendeth - demonstrates - showed) literally means to "stand with." Figuratively meaning to make known and conspicuous. Christ was made to be seen by all as the "way, the truth, and the life." So we praise God for the glorious grace He has poured out on us who belong to His dear Son. He is so rich in kindness and grace that He purchased our freedom with the blood of His Son and forgave our sins. He has showered His kindness on us, along with all wisdom and understanding. (Ephesians 1:6-8 NLT) Comments are closed.