Romans 1-6 Review

Good morning. This morning we'll be in Romans chapter 1 through 6. Can you take a copy of God's word and turn there with me please?

Romans 1 · chapter mention

!

One thing that Shai and I enjoy to do is puzzles. We've not done many of them, but when we do, we really enjoy getting together and do them.

More her than me, though. When putting together a puzzle, typically we find all the

end pieces and try to get them aligned and fit together. And when the border is connected, we can see how all the interior pictures kind of fit together.

So this morning, as we move forward in Romans to chapter 7, I thought it'd be really helpful if we spend a little bit of time reviewing chapters 1 through 6,

so that we can get the structural bearings on the whole book. So as we come to chapter 7, when we're studying the book and we're going through it,

it makes sense what was said previously. It helps us understand what is said in chapter 7.

So my hope this morning is to take on that daunting task of reviewing chapters 1 through 6.

And I hope that during this time we'll see where Paul is going, how is he building this grand argument,

and that our hearts would be reminded and enriched in the gospel that we've heard thus far

in Romans chapters 1 through 6.

Romans 1 · chapter mention

When Nathan began to teach the book of Romans, and as he has been preaching it,

he's often told us the theme of the book of Romans is the gospel.

And Luther said it is the purest of gospels, and that we should ponder this book all the time.

Nathan said the theme of the whole book is salvation is by grace alone,

through faith alone, and Christ alone.

So this morning, the theme that we're going to be unpacking chapter by chapter

is that salvation is by grace alone, through faith alone, in Christ alone.

To help us with this and with the amount of scripture we're going through,

I provided an outline this morning.

So if you open your bulletins, you can find that outline,

and it'll provide the ways in which we see this truth explained.

In that outline, the points are,

The glory of the gospel, Romans 1, 16 through 17.

God's righteousness against sin, Romans 1, 18 through 3, 20.

Justification by grace, through faith, in Christ, Romans 3, 21 through Romans 5, 11.

The basis of our justification, federal headship, Romans 5, 1 through 21.

The basis of our justification, union with Christ, Romans 6, 1 through 21.

And as we go through this, just to remind you, this is a big arching overview,

so it'll be a little less experiential in application.

But my hope is, as we go into chapter 7 next week, and the week after,

that there'll be lots more application in the text.

So point number one, the glory of the gospel of Jesus Christ, Romans 1, 16 through 17.

Romans 1, 16 and 17 provide the theme and the summary of the whole book.

Paul sets out and says, this is what the book is about.

And then the chapters have to explain the truths found in Romans 1, 16 through 17.

And I believe what he's saying is, look at the gloriness of this gospel that we have, that we possess.

Verses 16 through 17 say,

I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes,

to the Jew first and also to the Greek.

For in it, the righteousness of God is revealed from faith for faith.

As it is written, the righteous shall live by faith.

Paul is asserting that we should not have any shame over the good news that we possess,

but we should glory in it.

It should be something that causes us to rejoice in, to embrace, to treasure.

The gospel is the announcement of good news that brings salvation.

It rescues, redeems, and reconciles.

It liberates, empowers, and secures.

It motivates, convicts, and assures.

Brothers, this gospel is powerful.

And it is at work, even now, in our hearts, sanctifying us, calling us to the glorious grace of our King Jesus.

So we see this with two ways in the first two verses that we're going over.

The first is we see the glory of the gospel is without distinction.

The gospel was first proclaimed to the Jews, but through the Torah, the prophets, and the writings,

they had the prophecies, they had the covenants, and all this points them to a coming Messiah.

But it wasn't just for the Jews.

Paul's making the point that it is for all who believe.

Colossians 3.11 says,

There is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free,

but Christ is all and in all.

And Romans 3.28-29 says,

And Paul's response is,

Yes, God is God of the Gentiles also.

The gospel does not discriminate.

It is for all peoples and all nations.

Every tongue, tribe, language, and people will be present at the Feast of the Lamb.

The gospel motivates us to share the good news with the poor and the rich,

with the American, the African, and the Asian,

with the Jew and the Muslim,

so that Christ is in all and is all.

It is the gospel of the Gentiles also, without distinction.

It is this that we see as faithful to our God that drives us to send missionaries,

that drives us to send people throughout the whole world and to give up the people we love

so that every tribe and tongue would hear

and that every tribe and tongue would believe in our Lord Jesus Christ.

Secondly, we see that the gospel is one that is apart from works or without works.

The gospel is not a message of law, but of grace.

It is a message that the righteous shall live by faith.

In the gospel, the righteousness of Christ is imputed or credited to those who believe.

Salvation is by grace alone, through faith alone, and not of our own doing.

And we see this in Galatians 2.15.

It says,

The rest of the book of Romans demonstrates how we are saved by grace,

through faith, and Christ alone.

The gospel is for all peoples and not based on the will or works of man,

but on the God who saves.

In application to this first point,

we should think often about the gospel that has saved us.

Think often about our position before God that is based on grace,

through faith,

in Jesus Christ alone.

And it should cause us deep gratitude,

should promote great gratitude in our heart,

and even abound in joy.

Our hearts should be aflamed by the gospel of our Lord.

The song by Sovereign Grace called,

I Will Glory My Redeemer,

expresses these verses beautifully.

It's on the back of your bulletin if you'd like to read along with me.

It says,

I will glory in my redeemer,

whose priceless blood has ransomed me.

Mine was the sin that drove the bitter nails

and hung him on that judgment tree.

I will glory in my redeemer,

who crushed the power of sin and death,

my only savior before the holy judge,

the lamb who is my righteousness,

the lamb who is my righteousness.

I will glory in my redeemer,

my life he bought,

my love he owns.

I have no longings for another,

I'm satisfied in him alone.

Yes,

I will glory in my redeemer,

his faithfulness,

my standing place.

Though foes are many rush upon me,

my feet are firm held by his grace.

My feet are firm held by his grace.

I will glory in my redeemer,

who carries me on eagle's wings.

He crowns my life with love and kindness.

His triumph song I'll ever sing.

And I will glory in my redeemer,

who waits for me at gates of gold.

And when he calls me,

it will be paradise,

his face forever to behold.

We have a glorious gospel.

So let us glory in our redeemer,

who has saved us by grace through faith.

This salvation is without distinction

and without works.

Point number two,

God's righteousness against sin,

Romans 1.18 through 3.20.

Paul is about to explain

the great love that is found in the gospel

and the amazing grace that we have through it.

But first,

he must state the problem.

For someone to know the remedy,

they need to know the disease.

For us to treasure grace,

we need to know why we need it.

We need to know the problem.

Paul begins by putting forth bad news.

This says that all have sinned

and all are held accountable for their sin.

So first,

we see that all have sinned.

The first three chapters of Romans

is very clear that all have sinned.

And we get to verse 23 of chapter 3.

It says,

all have sinned and fallen short of the glory of God.

The Puritan Ralph Benning,

in his book,

The Sinfulness of Sin,

says,

Sin is the transgression of God's law.

Sin is contrary to God.

Sin is contrary to the works of God,

to the law and the will of God,

to the image of God,

to the people and children of God,

and is set against the glory of God.

Benning makes a really keen insight for us to note

that we see in Romans chapter 1 through 3

Romans 1 · chapter mention

that when we look at sin,

we need to see it in reference to its God orientation.

Who is sin ultimately against?

So in Romans 1 through 3,

God has universally revealed himself to all peoples.

Instead of exalting in his glory

through knowing,

esteeming,

loving,

rejoicing,

and praising him,

we see in verse 18

that these people have suppressed the truth.

And in verse 23 of chapter 1,

we see they have exchanged

the glory of the immortal God

for his creation.

Man has rejected God

and has failed to give thanks or honor to him

is what chapter 1 is telling us.

And due to man's rebellion,

God gave man over to his impurities

and the lusts of his heart.

Joel Beeky,

in a way that is very much convictional,

says this regarding our perspective of sin.

Today,

sin is often lamented over

because of its consequences.

Since it destroys marriages,

ruins lives,

and wrecks havoc on God's good order,

people grieve over the temporal consequences of sin

and what it does in our fallen world.

But few sigh and cry

over the abomination of sin

because it is such an offense against God.

David cried against thee,

thee only,

have I sinned.

When you become aware of your sin,

what grieves you more,

that it causes harm to you and others,

or that it offends and grieves the heart of God?

The Puritans often viewed

the gravity of sin in proportion

to the infitude of God's majesty.

Since God is infinitely glorious

and majestic and holy and righteous,

sin is unspeakably heinous.

And they often talked about this point.

In Romans 1 through 3,

we're reminded that sin is egregious.

And our sin is ultimately aimed toward God.

But sin is wicked,

not because of its temporal effect,

though that is devastating.

Sin is wicked because of the eternal object it's against,

the God of the universe.

In chapter 3,

Paul begins to explain

that our sin problem

is much worse than actions that we do.

Our sin problem is actually a condition

that we're born in,

a condition that we possess.

We call this condition

the doctrine of total depravity.

Total depravity does not teach

that we are as evil

or as depraved

or as bad

as we could be,

but that all of creation

has been affected

by the corruption of sin.

It teaches that sin

has affected

the totality of creation.

We are born into

this sinful condition

and its effects

corrupt the whole person,

both our body

and our soul.

We see this

in Romans chapter 3,

Romans 3:9–18

verses 9 through 18,

if you'll read with me.

What then,

are we Jews any better off?

No,

not at all.

We have already

charged that all,

but Jews and Greeks

are under sin.

As it is written,

none is righteous,

no,

not one.

No one understands,

no one seeks for God.

All have turned aside,

together they have become worthless.

No one does good,

not even one.

Their throat

is an open grave.

They use their tongues

to deceive.

The venom of asp

is under their lips.

Their mouth

is full of curses

and bitterness.

Their feet

are swift

to shed blood

and their paths

are ruin and misery.

In the way of peace

they have not known.

There is no fear

of God

before their eyes.

It is a scary place

to be

when there is no fear

of God

in man.

Secondly,

we see in Romans 1 through 3

that all

are held accountable.

So all have sinned

and all

are held accountable.

In Romans 1.18

it says,

for the wrath

of God

is revealed

from heaven

against all

ungodliness

and unrighteousness

of men

who by their

unrighteousness

suppress the truth.

God has revealed

his wrath

against all

unrighteousness.

In Romans 3.9-18

he describes

all as being

under sin.

In fact,

verse 10 says,

no one

is righteous.

All have sinned,

all are under sin,

and all will be

held accountable

before God.

This is exactly

what verses 19-20

of chapter 3 tell us.

Now we know

that whatever the law

says,

it speaks to those

who are under the law,

so that every mouth

may be stopped

and the whole world

may be held

accountable to God.

For by the works

of the law

no human being

will be justified

in his sight,

since through the law

comes the knowledge

of sin.

This is bad news.

In our own works

and efforts

we have all sinned

and we have all

experienced

the wrath of God

in ourselves.

There is not a scale

of right or wrongs

that our future

eternity is based upon.

There is an infinitely

wise, holy,

and righteous God

and any act of sin

is treason

and is unspeakably

heinous.

God's righteousness

against sin

leaves us desperate,

it leaves us condemned,

and it leaves us

silent.

Seeing our ruin

to stay under sin

gives us

great need

for a savior.

seeing the problem,

the disease,

gives us great need

for the remedy,

for the glorious gospel.

God's righteousness

against sin

points us

to the glory

and beauty

of salvation

by grace alone

through faith alone.

So point number three,

justification

by grace

through faith

in Christ.

we see a severe

ending to verse 20

that all will be

held accountable

and all mouths

will be stopped

before the king

of the universe.

But he begins

in 21

and 22

with hope.

He begins to

lay down our hope

that we have

in Christ,

that we are justified

by grace

through faith.

So first we see

that we are justified

by grace

in Christ.

Christ.

And the remedy

for us

is present

in verse 22

of chapter 3.

The righteousness

of God

through faith

in Jesus Christ

for all who believe.

In verses 23

through 26

Paul explains

how God's righteousness

in Jesus Christ

saves us.

We are all unrighteous,

we all deserve

the eternal wrath

of God

for our sins.

That's what verse 23

tells us,

all is sin

and falling short

of the glory of God.

Every one of us

would stand

before our king

with our mouths shut

and our awful deaths

before us

and he would be right

to condemn us.

He would be right

to stamp the gavel

and say that we

are in sin

and we deserve his wrath.

He would be right

to sentence us

to hell.

It's a somber reality

if we think deeply

about sin

and its weight.

But then in verse 24

we see something change

in the letter.

We see this beautiful thing

that God has justified

by grace

as a gift.

But our God

has done something

for us

through his great love

and abundant mercy

he has provided us

redemption

by his grace.

So if you read

verse 24 and 26

with me

and are justified

by his grace

as a gift

through the redemption

that is in Christ Jesus

whom God put forward

as a propitiation

by his blood

to be received

by faith.

This was to show

God's righteousness

because in his divine

forbearance

he passed over

former sins.

It was to show

his righteousness

at the present time

so that he might be

the just and justifier

of the one

who has faith

in Jesus.

Jesus Christ

was put forward

as a propitiation

as a gift

of grace

for you.

The word propitiation

is an offering

that was sacrificed

to appease sin.

In a propitiation

the offering

would be brought forth

and the sin

would be appeased

through the offering.

We have all sinned

and deserve God's wrath.

We ourselves

were objects

of wrath.

God put forward

Jesus

in our place

to bear that wrath

for us.

That's propitiation

that we deserve

to be

the object

of eternal wrath.

But God

put forward

in his great love

and mercy

Jesus Christ.

And Jesus Christ

was the object

of wrath

on the cross.

God in his justice

poured out

his judgment

on Christ

for our sake.

At the cross

when our redemption

was accomplished

Jesus died

for every sin

of his people

for all those

who believe

the past

the present

and the future sins.

His sacrifice

was once

and for all.

Jesus on the cross

bore this punishment

for all

our sinful thoughts

all our wicked deeds

words and actions.

So that means

brother and sister

every thought

you've had

that was ill

that was towards

someone else

any slanderous word

any deed

you've committed

those things

that you want

to feel condemned

for because

you've done wrong

if you have

faith in Jesus

all those things

those words

those thoughts

and those actions

have been cancelled.

It says our record

is cancelled

in Christ.

Paul begins

to go back

to the gospel

in chapter 5

Romans 5.8

says

God shows

his love

for us

and that while

we're sinners

Christ died

for us.

In the death

of Christ

we have been

reconciled

to God

and he was

delivered up

for our

trespasses.

In his resurrection

we have received

life and righteousness

and he was raised

for our justification.

Romans 5.9-11

explains this

wonderful reality

for us

if you'll read

there with me.

Since therefore

we have now

been justified

by his blood

much more

shall we be

saved by him

from the wrath

of God.

For if while

we were enemies

we were reconciled

to God

by the death

of his son

much more

now that

we are reconciled

shall we be

saved by his

life.

More than that

we also rejoice

in God

through our

Lord Jesus Christ

through whom

we have now

received

reconciliation.

reconciliation.

In the text

in Romans 3.21-5.11

we see a

marvelous truth

that we have

called the

great exchange

or double

imputation.

The word

imputed means

to credit.

So in the

gospel

our sins

our record

all those

thoughts and

deeds

were credited

to Christ

and he dies

for them.

He became

sin and

bore

its curse

and his

righteousness

is now

credited

to us

and we

become

righteous.

There's an

exchange.

We receive

his righteousness

he receives

our sin

and it is

no more.

Our righteousness

that gives us

good standing

before God

is not of

ourselves

and within

ourselves

but it is

from outside

of us.

It is what

we call

alien righteousness.

It is from

outside of us

from Jesus

Christ.

Our penalties

are gone

and we

stand clothed

in works

that are

not our

own.

Truly

we are

saved by

grace alone

in Christ.

Secondly

we are

justified

through faith

in Christ.

Jesus

atoning

death

for us

does not

apply to

everyone

in the

world

but to

those

who

believe.

Look at

Romans 3

with me.

Verse 22

says

the righteousness

of God

through faith

in Jesus

Christ

for those

who believe.

Verse 26

says

that he

might be

the just

and justifier

of the

one who

has faith

in Jesus.

And verse 25

says

whom God

put forward

their propitiation

by his blood

to be received

by faith.

Timothy

George

says that

faith is

the means

by which

one

lays hold

of Christ

who is

our

righteousness.

And John

Calvin

in trying to

articulate

faith

says that

faith

does not

save

it's not

a work

or sorry

faith is not

a work

but it

is the

instrument

or vessel

that joins

us to

Christ.

Christ

and his

righteousness

save.

Faith

is the

means.

The

1689

London

Baptist

Confession

says

saving

faith

is the

means

by which

we

accept

receive

and rest

upon

Christ

for

justification

sanctification

and eternal

life

by virtue

of the

covenant

of grace.

And Paul

further explains

faith in

Romans

Romans 4 · chapter mention

chapter 4.

If you

look at

verses 4

through 5

with me.

Now

to the

one who

works

his wages

are not

counted as

a gift

but as

his due.

And to

the one

who does

not work

but believes

in him

who justifies

the ungodly

his faith

is counted

as

righteousness.

There's a

comparison.

The one

who works

the one

who tries

to earn

his works

will only

give what

he is due.

And the

one who

believes

receives

what isn't

his.

Paul does

not see

faith as

a work

that

justifies.

He sees

it as

a means,

as an

instrument

in which

we have

access to

Christ.

Jesus'

work on

the cross

is to

be received

by faith.

And we

see the

splendor of

Christ

on the

cross

and what

he has

done for

us and

we believe

this.

We accept

the truths

of the

gospel,

we receive

them as

our own,

and we

find rest

in them.

Paul

further

describes

faith as

something that

grows in

us.

In verse

20 he

says,

no unbelief

made him

waver concerning

the promise

of God,

but he grew

strong in

his faith as

he gave

glory to

God.

Faith doesn't

just begin our

walks,

brothers and

sisters,

faith is

our walk.

We are

currently living

by faith,

not by

sight.

And as we

look forward

to the

outcome of

our salvation,

we continue

to grow.

We grow in

believing,

we grow in

relying,

we grow in

accepting.

We grow to

accept the

truths of

scripture,

and as they

magnify the

gospel,

and they

change us,

they change

the way we

think.

As we

believe the

gospel,

it changes

our thoughts.

And we

receive these

as these

truths of the

gospel,

bread and

food to

enjoy,

and we

find rest

in them.

The gospel

is a gospel

of rest.

It's not us

who work,

but Christ

who worked.

So now we

can rest,

and in

resting,

we love to

serve,

and we love

to obey.

Praise the

Lord for

such a

marvelous

gospel that

we have.

Norman Clayton

wrote a hymn

called My

Hope is in

the Lord.

It says,

My hope is

in the Lord

who gave

himself for

me and

paid the

prices of

all my

sin at

Calvary.

No merit

of my own

his anger

to suppress.

My only

hope is

found in

Jesus'

righteousness.

And now

for me he

stands before

the Father's

throne.

He shows

his wounded

hands and

names me

as his

own.

His grace

is planned

at all.

Tis mine

but to

believe and

recognize his

works of

love and

Christ receive.

For me he

died,

for me he

lives,

in everlasting

life and

light he

freely gives.

We are

justified by

grace alone,

through faith

alone,

in Christ

alone.

Point number

four, the

basis of our

justification,

federal headship.

faith.

In Romans

5, 12

through 6,

21, we

see the

basis of

the doctrine

of justification

is by

faith.

And this

basis is

found in the

wonderful doctrines

of federal

theology and

union with

Christ.

Federal

theology is

concerned with

understanding the

biblical covenants.

And there is

much discussion

and disagreement

over this

subject.

My hope this

morning is to

present to you

the prominent

Protestant

position for

the last

400 years.

In this

position, there

are nuances,

but for the

most part,

Calvin, Luther,

the Puritans,

the particular

Baptists, the

Presbyterian, and

the founders of

Southern Baptist

Convention all

held to this

view.

And it

matters, it

matters a lot

on how we

cast our faith

upon God and

how we receive

his grace, how

we are

beneficiaries in

Christ.

It has been

the efforts of

pastors throughout

the history of

the church to

diligently labor

to understand

the scriptures

and provide a

biblically faithful

and helpful way

for us to

understand the

way that God

relates to

humanity.

The way in

which God has

a relationship

with humanity

is through

covenant.

All relationships,

all people have

with God is by

covenant.

A covenant is

God's voluntary

condescension to

relate to man.

So God in his

majesty and his

unsearchable

greatness stoops

to lowly man

and he makes

covenant.

He develops a

relationship with

us.

In God's

covenantal

relationship he

always establishes

covenants through

federal heads,

through these

people who

represent a

group of people.

This is a

public person who

represents the

members of that

covenant or

kingdom.

This makes

complete sense

for us.

We live in a

country that

has a president

and when another

king or president

or another

representative from

another country

comes, they

don't come and

hang out with

us and have

coffee with us.

They go, they

meet with our

representative, our

leader, and they

develop relationships

with him.

When the king of

the universe makes

covenant with man,

it is developed

through a federal

person, through a

representative on

our behalf.

And this is what we

see in Romans 5.

We see two

representatives.

In Romans 5, we

see the

representative of

Christ and of

Adam.

So when we think

about covenant

relationships, they

are defined based

on benefits and

conditions that

arrange the

relationship.

In scripture, there

are various

covenants, but there

are three overarching

ones that we see in

Romans chapter 5.

Romans 5 · chapter mention

There is the

covenant of works

that is with Adam

in the garden.

There is the

covenant of

redemption that

was made with

Christ when he

accomplished the

work for us.

And there is the

covenant of grace,

which we call the

new covenant.

The covenant in

which we receive

all of God's

grace freely, apart

from any work.

So we see this

concept of works and

of grace laid out in

scripture.

Adam had works set

before him, a

command that he

was supposed to

do, and if he

failed, he received

curse.

If he did it, he

would receive a

reward.

So a covenant of

works is a

commitment based on

obedience.

It's a do this

and live.

Earn the reward.

You get what you

put into it.

A covenant of

grace is a promise

that is based

freely on the

giver, that we

receive freely.

So if you look at

Romans 11, 6, it

says, but if it is

by grace, it is no

longer based on

works.

Otherwise, grace

would no longer be

grace.

Galatians 3, 18

says, if the

inheritance comes

by the law, it

no longer comes

by promise.

So in Romans

Romans 5:12–21

chapter 5, verses

12 through 21, we

see the covenant

works, the covenant

redemption, the

covenant grace.

We see two public

persons that stand

for their covenants.

We see Adam, who

sinned, and his

consequence for sin

affected all who

represented, all

creation.

And we see Christ,

whose righteousness,

his perfect obedience

was rendered, who all

who believe receive

grace through him.

They represent a

people.

people.

So let's look at

Adam first.

Number one, the

covenant works, or

what we call being

in Adam.

So Adam was in the

garden, and God

developed a covenant

with him.

After God created

everything, he

developed a

relationship with

Adam.

He was king over

all the universe, and

Adam was his

faithful servant

king.

Adam had dominion, he

ruled, he had a

responsibility in the

garden.

Adam was the federal

head of all creation.

Adam represented all

creation.

So in establishing this

relationship with Adam,

God gave him dominion, he

gave him the luxuries of

the garden, and he gave

him the opportunity for

eternal life.

If Adam does not eat the

fruit of eternal life, he

can enjoy God's

blessings.

He would reflect his

divine image, he would

be a prophet, a priest, and

a king in the garden.

He would execute godly

dominion, and he would

enjoy everlasting life.

And what was supposed to

happen, his image bearers,

his sons and children, were

fruitful, they multiplied,

and they spread his glory in

all creation.

In the beginning was a

picture of rest and

enjoyment of God.

That was the picture of

what Adam had before him.

But tragically, Adam chose

to rebel against his king.

Adam decided to commit

treason, and he ate the

fruit of the knowledge of

good and evil.

And the consequences of

this decision affected all

the people he represented,

all that was under his

dominion.

Look at verse 12 of

chapter 5 with me.

Sin came into the world

through one man, and

death through sin.

So death spread to all

man, because all sinned.

Adam's disobedience brought

sin and death into the

world, providing devastating

consequences both

temporally, here and now we

feel the effects, but also

eternally.

We are now born into a

condition.

Romans 5, 18 says,

one trespass led to

condemnation for all men.

Because of Adam's headship

over all creation and all

under his dominion,

suffers the consequences.

And we see that sin has

affected the totality of

creation and man.

We saw it in Romans 3, we

saw it in our congregational

recitation where

redemption is longing for,

or creation is longing for

redemption.

There is a totality of

effect due to Adam and his

decisions.

after Adam's disobedience,

God justly gave consequences

to all the parties involved.

In the midst of despair, in

the midst of shame, of

failing to commit and do the

covenant works, God revealed

his goodness and his grace and

gave a promise that was solely

based on grace.

And this is the beginning of

promises we see in scripture

that are fulfilled in the new

covenant.

covenant.

In Ephesians 2, Paul calls

these the covenants of the

promise or the new covenant.

So the covenant of grace, this

idea where we receive all the

benefits apart from anything we

do, is fulfilled in Christ.

He comes, he does a work and

fulfills all responsibilities of

the law and takes our curse for

us.

And in it, we receive benefits

from him.

So think about the ways that he's

fulfilled different promises.

He is the serpent crusher,

blessing to the nations, the

lion of Judah, the lamb of God,

the deliverer, the prophet

greater than Moses, the priest

of a better order, the suffering

servant, the Davidic king, the

son of Abraham, the son of

David, and the Christ.

Jesus is the fulfillment of all

the New Testament promise or all

the Old Testament promises and

brings us the new covenant,

brings us a gift of grace in

himself.

So how?

How can Jesus bring us a gift of

grace?

How can we be part of a covenant

that is freely given to us, even

though we're in Adam, even though

we have sin?

And this is what Roman 5 tells us.

It helps us understand that Adam

disobeyed and broke the covenant

works, and there is a better

representative.

There is a better head.

This is the God-man, Jesus Christ,

who perfectly obeyed God and kept

his covenant.

And this is where we receive the

covenant of redemption.

It's what we see in Romans 5,

that just as Adam was given a

covenant of works in the garden,

Jesus was given a covenant of

works in eternity past.

And we call this the covenant of

redemption.

Look at verses 18 through 19 with

me.

Therefore, as one trespass led to

condemnation for all, so one act of

righteousness leads to justification

in life for all men.

For as by one man's disobedience the

many were made sinners, so by one

man's obedience the many will be made

righteous.

God requires perfect obedience from

man.

But Christ came in the covenant of

redemption and rendered perfect

obedience to God.

He came and brought reconciliation so

that by this one man's obedience the

many can be made righteous.

We don't have to work to do it.

That's what this is telling us in

Romans 5, is that he did all the

work.

Everything we deserved, the perfect

law we need to render, the blameless

life, Christ came, perfectly lived,

and even went a step further and

suffered the curse for our sins.

He lived perfectly and took the

penalty.

We see this in Galatians 3, 13 through

14, Christ redeemed us from the curse

of the law by becoming a curse for

us.

For it is written, cursed be everyone

who is hanged on a tree, so that in

Christ Jesus, the blessing of Abraham

might come to the Gentiles, so we might

receive the promised spirit through

faith.

Jesus is the perfect representative who

perfectly obeyed God and fulfilled the

covenant of works.

In doing so, Jesus brings us grace.

He brings us a gift, as Romans 5 says.

This is what we call the new covenant.

This is what we call the covenant of

grace.

The covenant of grace, this new

covenant, this gift of grace in Romans

5, is solely based on God and his grace

through Jesus Christ.

God's grace is freely lavished on his

people without distinction and without

works because of Jesus' perfect work in

redemption.

Jesus' work in the covenant of redemption is

the foundation for the new covenant, for us to

receive grace. Because he did it, we benefit.

Romans 5, 15-17 says just this,

But the free gift is not like the

trespass, for if many died through one

man's trespass, much more have the grace

of God and the free gift by the grace of

that one man, Jesus Christ, abounded for

many. And the free gift is not like the

results of the one man's sin, for judgment

following one trespass brought condemnation, but

the free gift following many trespasses

brought justification. For if because of

one man's trespass, death reigned through

one man, much more will those who receive

the abundance of grace and the free gift

of righteousness reign in life through one

man, Jesus Christ.

Therefore, in summary, because Jesus is our

perfect representative in his covenant of

works, we have access to free grace through

the new covenant. We are beneficiaries. We do

none of the work. He did it all. The basis of

our justification is Christ's representation

for us. He is the better Adam who perfectly

represents his people as the federal head, and

he offers them salvation. Just as Adam could

not bring eternal life, Jesus Christ brings

eternal life, and we benefit. We are partakers

of that. And this is exactly why Christians in

Scripture are called being in Christ. If you do

a search on the word Christian in your Bible, you

see three uses of it as a label. But if you do

a search on the word in Christ, you see over

a hundred. The primary way the scriptures talk

about us as Christians is that we are in Christ, that

we're beneficiaries of Christ in his work, in all

of his grace. Dave Jenkins says, being a Christian is

not merely being outwardly identified with Christ,

but belonging to part of Christ. Not merely being

united with him, but being united in him. In the

New Testament, Christians are those who are in

Christ by virtue of the new covenant. This is

exactly what we saw in the 1689 definition of

faith, that we are those who saving faith is

accepting, receiving, and resting upon Christ

alone for justification, sanctification, eternal

life by virtue of the covenant of grace, or by

virtue of the new covenant. Being in Christ, we

experience him in all his benefits, all of his

blessings. And this is exactly why Ephesians 1-3

says that in him we receive every spiritual blessing

in Christ, so that Christ would be our all in all. That's

the summary. I know this is a lot of concepts and

words and theology, but in the summary, this girds our

justification in Christ is all in all. Matt Boswell and

Stuart Townend in their song, O Church of Christ

Invincible says, O Church of Christ Invincible, people of

the Lord, empowered by the Spirit's breath and nourished

by his word. His covenant of grace will be our portion

evermore, for he who calls us will not change our help and

our reward. Lastly, and shortly, point number five, the

basis of our justification is our union with Christ. In

Romans 6, Paul goes on to explain how we partake of this

grace, of this covenant, by becoming in Christ. This is the

wonderful doctrine that we call the union with Christ. And

for us to develop a better understanding of our union of

Christ, we would have to survey all the New Testament. We

would have to look what in Christ means and look at every

place it's used, because all that is defining, all that is

helping us understand. But for two quotes, that's all I'll do

on this phrase. Hopefully they're helpful to you. Joel

Beeky says, the believer's union with Christ enables him or

her to receive all the benefits of Christ's work, including

justification, adoption, and sanctification. To have Christ is

to have all. And John Owen says, this union is the principle

and measure of all spiritual enjoyments and expectations. This

is what girds us to Christ. This is how we are part of his vine,

his body. He is our head and we are his body. And it's through

our union, through the Holy Spirit that connects us, that we

receive and enjoy all his benefits. So in Romans 6, it explains

how we are united to Christ and experience all of his benefits.

Union with Christ is now the subject of chapter 6, chapter 7, and

chapter 8. So as we think about this overarching puzzle and the

border, the border is that Christ completed a work for us and offers us

grace freely. And now we are united to him and benefit from all that. So

that's how we're secure, liberated. That's how we enjoy all these benefits,

is that Christ did the work and we're now a part of him. We're now connected to

him. So how does one go from being in Adam and being in Christ? How do we go

from experiencing all the curses effects to experiencing all of the benefits, all

the blessings, and all of the grace? We see in verses 6, or 6, 1 through 4, that

the Spirit unites us to Christ. According to verse 4, just as our sins were

buried with him in his death, we are raised with him to new life. There's a phrase in

verse 4 that says, newness of life. This could also be rendered new creation

life. We were spiritually dead in Adam. We were under the curse and we felt all of

its weights. And God, through his Spirit, gives us new life and connects us to

Christ. We were a part of a dying tree, a withering tree, and life was not as it

should be. But by the work of the Spirit, we've been connected to the living

vine, and we receive the resurrection sap. We enjoy the benefits. And as this

subject's broached upon in the book, the rest of the next three chapters are

leaning on it. So we see in chapter 6 that we are freed from the dominion of sin

and that we are alive to God. When we go into chapter 7, we're going to be, we're

going to see that we're freed from the law. And then when we go into chapter 8, we're

going to see that we have no condemnation for those who are in Christ Jesus. So as we

keep going, you're going to see all these benefits that we benefit from or that we

are blessed with. So number one, we are freed from the dominion of sin. Prior to

being united to Christ, sin had dominion over us. We were slaves to it and we

lived our lives for it. But being united to Christ, we've been freed from the

dominion of sin and are now slaves of righteousness. So in chapter 6, you see that

in verse 14, for sin will have no dominion over you, since you are not under law

but under grace. And then verse 22, but now that you've been set free from sin and

have become slaves of God, the fruit you get leads to sanctification and its end,

eternal life. Those who are connected to Christ produce fruit and sanctification and

they receive their end, eternal life. Secondly, we are alive to God because we are

in Christ. We now have life through his resurrection. We have been united to Christ and

we are no longer dead in sin, but to sin. We're no longer dead in sin, but to sin. It's

no longer a part of us as a consequence. And now we are alive to God. Look at verse 11

in chapter 6. So you also must consider yourselves dead to sin and alive to God in Christ. And then

it ends. Now we live in Christ through the Spirit. The new life produces fruit that leads to

sanctification and its end, eternal life. For the wages of sin is death, but the free gift of God is

eternal life in Christ Jesus our Lord. Through the Spirit we have life in Christ now and we will

receive its end, eternal life. So in review, Romans 1 16 through 17, we see the glory of the gospel

without distinction, without works. Romans 1 18 through 320, we see God's righteousness against sin.

All have sinned and all are held accountable for sin. In Romans 3 21 through 5 11, we see that

justification is by grace through faith in Christ. The atoning work of Christ provides us salvation

by grace alone, not any works, and we have access to this grace through faith in Christ.

In Romans 5 12 through 21, we see the basis for our justification is federal headship. When Adam

failed in representing humanity, Jesus perfectly represented his chosen people. Adam broke the

covenant with God and brought sin into the world. Jesus perfectly kept the covenant of God and offers

eternal life. And in Romans 6 1 through 21, we see the other basis for justification, our union with

Christ. In union with Christ, we are freed from the dominion of sin and given new life in Christ.

Through our union with Christ, we receive every spiritual benefit, and it provides foundation to our

communion and our enjoyment with God. So now that we've summarized the first six chapters, next week,

we will start in Romans 1 or Romans 7 1 through 6, and then we'll finish the book of Romans 7 the week

after. So in closing, Hudson Taylor, Hudson Taylor and his life discovered the beauty and the wonders of

the doctrine of the union in Christ. And John Piper, in an article called How Familiar Truth Forever

Change, Hudson Taylor, says these words about this experience. And I pray this is the experience

that you also have as you ponder the scriptures and as you learn to love and rejoice in these truths.

During a despairing season of Hudson Taylor's ministry, Hudson Taylor found a letter waiting for him in

Xinjiang from John McCarthy. And what Hudson Taylor read in this letter revived his soul and revolutionized

his life. Taylor says, when my agony of soul was at its height, a sentence in a letter from Dear McCarthy

was used to remove the scales from my eyes. And the Spirit of God revealed to me the truth of the oneness

with Jesus as I had never known it before. As I read, I saw it all. I looked to Jesus and saw,

and oh, when I saw how the joy flowed, that he had said, I will never leave thee. I saw not only that

Jesus will never leave me, but I am a member of his body, of his flesh, and of his bones. The vine is

not the root merely, but all. Roots, stem, branches, twigs, leaves, flowers, fruit. And Jesus is not that

alone. He is the soil and the sunshine. He is the air in the showers, and 10,000 times more than we've

ever dreamed, wished for, or needed. Oh, the joy of seeing this truth of our union with Christ. So I pray

that as we close our time, our hearts will be drawn to this oneness of Jesus, to this union that we

have, we benefit from, and that we will also see the soil and the sunshine, the air and the showers,

and 10,000 times more than we ever dreamed, wished for, or needed. Pray with me.