The Saving Righteousness of God

Transcription

1 The Saving Righteousness of God Rev. C. Harinck Romans 3: Singing: Psalter 83 Reading: Romans 3: 9-31 Singing: Psalter 227: 1-4, 7, 8 Singing: Psalter 232: 3 Singing: Psalter 375: 1, 2, 5 Congregation, sometimes we ask, Which man is really blessed? Who can say that he is truly happy? We can find the answer to this question in the Psalter with which we started the service: How blest is he whose trespass hath freely been forgiven, whose sin is wholly covered before the sight of heaven. That man is truly blessed. The deepest cause of this blessedness is expressed in the words: Unto whom the LORD imputeth not iniquity (Psalm 32:2). Not imputing iniquity is the door to true blessedness. The truly blessed man is the man whom God no longer holds accountable for his iniquity; God imputes the righteousness of Christ to him instead. The debt of sin is no longer on his account. His sins were imputed to Christ. That makes the sinner a truly blessed man. The apostle Paul deals with this great doctrine of the imputation of Christ s righteousness in our text, which we can find in Romans 3 verses 21 and 22, where we read: But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference. These words speak about: The Saving Righteousness of God. 1. The Nature of this Saving Righteousness 2. The Partaking in this Saving Righteousness 1. The Nature of this Saving Righteousness In the previous verses, the apostle has made it clear that all men are sinners. He accuses Jews, Greeks, and Gentiles that they are all under sin. They all are under the power of the 1 This is the second sermon in a series of 4 sermons on Romans /14

2 Evil One and have polluted their ways before the Lord. There is none that doeth good, no, not one. They are all gone out of the way and they are all together become unprofitable. And so the apostle arrives at the shocking conclusion: That every mouth may be stopped, and all the world may become guilty before God. That is the condition of the world: it is a guilty, condemned world. Before God s court of justice, the world is found guilty and is condemned to eternal and irrevocable damnation. Not only that. Fallen humanity cannot deliver itself from this damnation by keeping the law. The depraved world cannot produce the kind of righteousness that will hold up to God s demands. All the doings of fallen man are defiled with sin. The apostle has to conclude: Therefore by the deeds of the law shall no flesh be justified in his sight: for by the law is the knowledge of sin. Man is therefore a lost sinner. He is spiritually and morally depraved. He is under the judgment and wrath of the holy God, the Creator of heaven and earth. In this manner, Paul draws a picture for us of a spiritually and morally bankrupt world. He depicts our world as a world that is under the judgment of God and incapable of delivering itself from it. In the passage we wish to preach on today, the apostle continues his argument. After speaking about depravity, guilt, powerlessness and damnation, he now speaks about salvation. He starts this argument with a telling: But now. But now salvation has been made known. The little word now conveys a double meaning. Of course Paul means: now in Christ. But we can also read: now, after all that I have stated so far. Paul s letter to the Romans is well structured. Paul does not just randomly write what comes to his mind. He has a solid plan and pattern. His discourse about the depravity of both Jew and Gentile has irrefutably proven that the whole human race is depraved, guilty, and under the wrath of God. We are being lumped together, as it were, and the entire world is declared guilty before God. Purposely, the apostle works towards this conclusion. This is what he intends to show us. And it is not only Paul who makes us see this reality. Congregation, God Himself also directs us to this conclusion. God wants to teach us that we are a lost people. There is, as it were, no way He can grant us His grace before we have learned this lesson. If He - through His Spirit - convinces us of our sins, we are being placed together with Jew and Gentile in the category of sinners who have done wickedly and are guilty before God. 2/14

3 God discovers to us our sinful existence so that we begin to see and confess that from our side it is all lost and spoiled. We begin to see that we are guilty before God and helpless, powerless to save ourselves and to raise ourselves up out of our misery. We begin to experience what Paul writes, Therefore by the deeds of the law there shall no flesh be justified in His sight (Romans 3:20). This is how our mouths are stopped and so we come to confess, I have sinned against Thy grace, and provoked Thee to Thy face. But it does not end here. I already mentioned: Paul works towards a certain goal. The goal is not only that we confess that we all have sinned and that we are guilty before God together with this entire world. No, Paul s goal is to make the gospel of Christ shine. Therefore, he continues his argument in verse 21 with: But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets. But now. Thus the apostle begins this new message. He starts with a Divine but and with the little word now. But now. This is the great turning point, the hinge that opens the door to God s grace. God s but now shatters the hopeless state of the fallen man. Man s situation is dark and hopeless. His mouth is stopped; he has no defense. The whole world is guilty before God. But then, suddenly, light shines in the darkness and we hear, But now! Now, with the appearance of Jesus Christ in the fullness of time. Now, after Bethlehem, Gethsemane, Golgotha, and Easter. Now, after the suffering and the death on the cross of the Son of God in our flesh. Now, after the shedding of Jesus blood. Now, after Jesus bore the wrath of God under which we otherwise would have perished forever. Now, after Pentecost, after the pouring out of the Spirit on all flesh. Now, after the middle wall of partition between Jew and Gentile has been broken down and the gospel is being preached to the Gentiles. Now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference. This is how God redeems fallen man - in this way and manner. He gave His only begotten Son to satisfy all the demands of the law and to bear the punishment of transgressors. He put His Son in the place of the guilty sinner in order to forgive man while simultaneously maintaining the virtues of His righteousness and holiness. There are almost no words in the Scriptures that are more precious than these two words: But now. They are words of vital importance! Dark, hopeless, desperate is the situation of man, as the apostle shows us. Yet suddenly, there is this: But now! Suddenly light shines in the dark night. Suddenly there is the proclamation of hope. What has happened that the gloominess and hopelessness is shattered? 3/14

4 The apostle says, But now the righteousness of God is manifested. The apostle tells what has happened. The righteousness of God has been brought to light. But that is not a reason to rejoice, is it? After all, God s righteousness is dreadful! When God reveals His righteousness, condemnation will have to follow and we will bear the eternal judgment for our sins! If instead it would say that God has revealed His mercifulkindness, then yes, there would be hope in our miserable condition. But the apostle says that God has revealed His righteousness! This means death and damnation! Congregation, this is how Luther read the letter to the Romans. This is how he understood the word righteousness. After the rector of the University in Wittenberg, Von Staupitz, assigned him to discuss the letter to the Romans with his students, he said: Von Staupitz could not have done me more wrong than to assign me to explain this letter. The word righteousness filled him with dismay. He later said, I knew that the law reveals God s righteousness, but now I had to accept that the Gospel also reveals God s righteousness. He reasoned, If God maintains His righteousness and when the gospel also only speaks about righteousness, then I am lost. God s righteousness became Luther s biggest struggle. We usually think and say that sin was Luther s biggest problem, but his deepest problem was God, and especially God s righteousness. Luther had to conclude, When even the gospel says that God maintains His strict righteousness, then I am damned. For this reason, Luther s burning question became, How shall I find God a merciful God, a God who will be gracious unto me? God s righteousness also becomes the struggle of a convinced sinner. When the Lord convinces us of our sins and brings the sins of our past to our remembrance, we experience with David, My sin is ever before me. Then God s righteousness becomes our biggest problem. If God is indeed righteous and will by no means clear the guilty, then I am lost, the convinced sinner believes and experiences. He or she does not think superficially about sin and God s forgiving mercy anymore. When we clearly see our sins we realize, God cannot simply pass by all the evil that I have committed. He is too holy and righteous to leave my sins unpunished. Thoughts about God s righteousness will trouble us and fill us with fear and trembling, so that, like Luther, we say, How do I find God a merciful God? However, the apostle does not proclaim a righteousness which punishes and takes revenge; he proclaims a saving righteousness. The gospel reveals the righteousness of God which is by faith of Jesus Christ, as Paul says in verse 22. It is about God s righteousness. That is a righteousness of which God is the Author, a righteousness which God establishes, 4/14

5 imparts and imputes. This is not a righteousness which man produces, but a righteousness which God grants and imputes. And so this righteousness is the complete opposite of the righteousness that the Jews sought to build. The apostle says that it is a righteousness without the law, being witnessed by the law and the prophets. It is a righteousness that is not obtained by keeping the law, it is not established in a Jewish manner. It is an entirely different righteousness. And yet this righteousness is said to bear witness of the law and the prophets. It seems to be a strange conclusion: it is a righteousness that is not obtained by keeping the law and yet it is approved by the law and in agreement with all the demands of the law. It also is a righteousness that does not contradict all that the prophets have spoken. It is a righteousness of which the books of Moses and the prophets spoke and which the saints of all ages have longed for. Congregation, it is clear that this is about the righteousness of the Messiah, the righteousness gained by Christ through His obedience and atoning death. This is why He would be called: THE LORD OUR RIGHTEOUSNESS (Jeremiah 23:6). This righteousness, says the apostle, has now been revealed by the Lord. Now, after Christ has finished His work and has ascended into heaven, now as the gospel is being preached to all nations - now this righteousness is revealed. Now God brings it to light. This righteousness has been partly revealed in the Old Testament, but only now has it been placed in full light. Now God proclaims to all people and nations that there is a righteousness that makes righteous before God. It is the saving righteousness of Christ, which bears the witness of the law and the prophets, that is to say: the entire Old Testament. But now. Now, in the New Testament, now it is revealed that there is a righteousness - a righteousness that man could not build himself, but a righteousness that God established, a righteousness that meets all the demands of the law. It is about the righteousness of the gospel. This is what Paul wants to show us. Actually, everything the apostle Paul has said up until now aims to show the glory of the gospel; he constantly elaborates on his powerful statement from the first chapter: For I am not ashamed of the gospel of Christ (Romans 1:16). 5/14

6 And why was the young and learned theologian from Tarsus, who was raised at the feet of Gamaliel, not ashamed of the gospel of Christ? He says, For therein is the righteousness of God revealed (Romans 1:17). God reveals His saving righteousness through the gospel. What a wonderful message the gospel contains! It is the incredible proclamation that God made His Son bear the burden of sin s debt in order to forgive debtors. Congregation, this gospel is not only a wonder, it is also amazing! It is amazing to a sinner who knows that he or she, together with the entire world, is under the wrath of God. We feel that we deserve nothing other than for God to punish us according to His righteousness. But then we hear that God has provided saving grace, even by laying the burden of guilt on His Son, Who knew no sin and never committed any sin, so that we would be righteousness of God in Him. When the Holy Spirit opens our eyes and hearts to this truth and we learn to understand it by faith, we experience what Luther also experienced: It was as if the gates of Paradise had swung open for me. In the middle of our fear and misery, a door is opened in the valley of Achor, to the great amazement of our soul! In Christ, God has established a perfect righteousness for lost sinners, who of themselves are only unrighteous. This renders the gospel dear to our heart and, like Paul, we say, For I am not ashamed of the gospel of Christ ( ), for therein is the righteousness of God revealed. But how can this righteousness become my righteousness? We would like to pay attention to this in our second thought: 2. The Partaking in this Saving Righteousness After painting the picture of the sinfulness and damnableness of the entire world, the apostle shows us what God has done in Christ: God has provided saving righteousness. However, the question remains, How can I become a partaker of this? How can this righteousness of Christ become mine? How can I receive it and be robed with it? Congregation, these questions are not outdated as some want you to believe. They say, You should not be preoccupied with those questions. Didn t Jesus die for all and doesn t God love us all? Don t you confess that you are a sinner and that Jesus is the Savior of sinners? Now then, what else do you want? You simply have to believe and receive it! All that digging within yourself is fruitless. What you should be occupied with is: how do I live my life as a Christian? How can I witness to the world? Even though these latter questions 6/14

7 are valid, they must still be preceded by the personal question, Am I truly a Christian? Do I have saving faith? The question of assurance of faith is legitimate. It is a Biblical question. Abraham also struggled with assurance of faith when he said to the Lord, Lord God, whereby shall I know that I shall inherit it? (Genesis 15:8). David also sought for confirmation from God when he prayed, Say unto my soul, I am thy salvation (Psalm 35:3). And Peter knew that believers were struggling with the assurance of faith when he persuaded them in his letter to make their calling and election sure, thus showing them the way to receive the assurance of faith. How do I partake in Christ and His righteousness? It is a struggle of the soul for all those who know that nobody is righteous; we all have gone astray and are guilty before God together with the entire world. They marvel that there is a but now. They hear the gospel of God proclaimed with amazement: God in Christ provides a righteousness! When Jesus is presented during the preaching as a complete and willing Savior, they see that everything necessary for salvation can be found in Jesus. Yet the question remains: how can one actually partake in Jesus righteousness? The fact that all God s elect are partakers of this righteousness will not put the seeking souls to rest. They will not even be assured by the proclamation that all those who grieve over their sins and hunger after righteousness will be satisfied. Their biggest question is, How can I personally partake in the salvation that was purchased with the blood of Christ? The apostle shows us the way when he expounds on this saving righteousness of God, saying, Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference. The righteousness of God - by which a sinner is made righteous before God - is received by faith and is not imparted to us because of any merit in us; neither repentance nor dedication to God warrant this gift of righteousness. Paul calls this righteousness with which a sinner can appear righteous before God: The righteousness which is by faith of Jesus Christ. It is a righteousness that is received by faith. Faith is the only means to receive the saving righteousness of God. Yet faith is not part of our righteousness before God. It is also not the basis on which this righteousness is being imparted to us. It is only the means through which we receive righteousness. 7/14

8 The apostle speaks explicitly about faith of Jesus Christ, a phrase the apostle has chosen intentionally and carefully. Most often, the New Testament speaks about faith in the Lord Jesus Christ. But here it does not say by faith in Jesus Christ, but by faith of Jesus Christ. In his letter to the Philippians, Paul also speaks about faith in this manner when he says, Not having mine own righteousness, which is of the law, but that which is through the faith of Christ (Philippians 3:9). By faith of Jesus Christ. Congregation, what does this phrase mean? First of all, it teaches us that faith is the only instrument through which we can appropriate the righteousness of Christ. This righteousness is not obtained through our repentance, humility, zeal, or love. The only way to obtain this is by faith, even the faith of Jesus Christ. This faith renders Jesus Christ the suitable Savior and promised Messiah. It belongs to the Person of Jesus Christ. Only a believing sinner belongs to Christ. It is not a working or deserving sinner, but a believing sinner. The faith of Jesus does not mean that faith itself saves us, but Jesus Christ, Who by faith is apprehended. By faith of Jesus Christ ; it is a faith that unites with Christ, a faith that seeks and finds its salvation in Christ. Faith is never without Christ. It is never an independent entity. Faith is only a means to - and not the cause of - our salvation. It saves us because it unites us with Christ, because it renders everything that is Christ s ours also. The expression the faith of Jesus Christ teaches us explicitly that this righteousness cannot be found outside of Christ. Faith in and of itself does not save us. It is Christ alone Whom faith lays hold of and Who saves us. Because of this, the Bible always speaks of faith in conjunction with Jesus Christ. Faith is never separate from Christ. Sometimes we hear people say, I find much comfort in my faith. Of course, they mean well and they want to say that in times of sorrows and troubles they find comfort in their Christian faith. However, this faith cannot save us in and of itself. Our faith has to be the kind that unites us with Christ. Others say, There and then I began to believe. This gives the impression that faith is a means to bring about your own salvation. It is as if they say, There and then I saved myself. This way, faith becomes a work which we accomplish. Faith, however, is not a work; instead it is only an instrument that lays hold of Christ. 8/14

9 Faith, then, is the only way to partake in the salvation obtained by Christ. The apostle emphasizes that a sinner is justified before God through the faith of Jesus Christ. The faith of Moses, of Peter, or of the church falls short. Only the faith that seeks salvation in Jesus Christ can save man. The faith that unites with Jesus Christ is victorious over the accusations of our conscience, the curses of the trespassed law, the guilt of our sins and the verdict of death, because it cloaks itself in the robe of Jesus righteousness in which it is safe. Finally, the apostle emphasizes that this applies to both Jew and Gentile. He explains, Upon all them that believe: for there is no difference. There is no separate way for the salvation of the Jew and for the salvation of the Gentile. There is only one way for all, for the Jew and the Gentile, namely: the way of faith. And this is the reason, as the apostle states, For all have sinned, and come short of the glory of God. Whatever the differences may be among men, this is what they all have in common: they are all sinners who cannot offer God the obedience He requires in His law. Therefore they all need this righteousness from God, which can only be received through the faith of Jesus Christ. In this manner, the apostle reveals that for fallen man there is only one way to salvation, namely through the faith of Jesus Christ. All other ways have a dead end. Faith ought to remain pure and not be mixed with the works or qualities of man. The Reformers spoke explicitly about Sola Fide - faith alone. Faith may not be mixed with the merits of man, as taught by the Roman Catholic doctrine of justification. Our works are not part of our righteousness before God. This idea takes away from Christ s complete and perfect sacrifice. Christ s atonement does not need additional meritorious works of men. Faith also may not be mixed with man s supposed qualities. People can talk in such a way about the necessity of the knowledge of misery and the required depth of this knowledge, that it becomes a quality, a fitness, which one has to possess in order to be accepted by Christ and justified by God. This thinking results in the justification of the qualified sinner. Such thoughts have caused an abuse of the doctrine of justification! Knowing our misery is essential; however, true repentance does not make us a qualified sinner; instead it makes us - in our own eyes - the most unqualified and undeserving sinner before God. The Sola Fide principle has to be protected continually. Nothing of man is allowed to creep in. And why not? Because when you mix faith with man s meritorious works, worthiness, or qualities, faith is spoiled and consequently faith will no longer be faith. Faith always claims a king-like position; it is like a sovereign, forgoing our own works, forgoing 9/14

10 our betterments, forgoing our humble frames, and bringing nothing but our misery, our guilt, our sins, our distress, our struggle, our hunger and our thirst. At the same time, this is what makes believing so hard, and actually so far out of reach for the fallen nature of man, because man by nature is characterized by pride. This pride wants to come with something meritorious. It resists the Sola Fide, by faith alone principle. Man always wants to possess or bring something to rely on. But faith is a complete reliance on Christ. To have faith is to know nothing but Jesus Christ and Him crucified, to trust in what Christ has done. Not trusting what I have done, but what Christ has done on the cross of Calvary, where He cried, It is finished! (John 19:30). This is trusting - not in my obedience, but in Christ s obedience. Trusting - not in my humiliation, but in the deep humiliation of Christ. This is why true faith is accompanied by a beneficial despairing in all other things. Luther wrote to Melanchton, I wish you wholesome despair. A wholesome despair in your tears, your prayers, your improvements, your humiliations yes, in all that is your own. And yet, not being consumed in this misery because you believe in the gospel that the apostle proclaims with these words, But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ. But now ; thus the apostle begins the unfolding of the doctrine of salvation by faith. I already showed you what an important turnaround these words represent. This is an important phrase in the doctrine of justification, but also in the experience of a Christian. In wholesome despair, a sinner also says, But now. When the sins we committed condemn us; when our conscience accuses us; when the holy law of God curses us; when the devil frightens us with the evil we committed, and God s righteousness and holiness terrify us; when a beneficial despair in all things we once trusted in becomes a reality; what is left for a man in such a condition? This: the but now of the apostle! This but now points to what God has done through Christ. This but now contrasts the message of Romans 3 verse 19, That every mouth may be stopped, and all the world may become guilty before God. In Christ, God provided a righteousness in which we partake, not by the law, but through faith. This faith causes light to shine into the darkness of our lost state, so that we exclaim, But now! 10/14

11 Therefore, is your mouth stopped and do you have nothing left to defend yourself with? Do you have to plead guilty before God, together with the world? Oh, hear this but now! And look away from the law, which you have broken and which condemns you. Look unto Calvary s cross, where Christ was broken and bore the curse. Look away from the thunder of Mount Sinai, the greatness of your sin; look unto the blood of Jesus that speaks better things than that of Abel. Behold the blood of Jesus as you plead with God for forgiveness and salvation. But now. Despite the darkness and guilt of the sinner, faith embraces the gospel of God. It embraces the clearing of guilt and punishment. It embraces the righteousness with which we can stand before God, namely the righteousness of Christ a righteousness not obtained by works, but by faith. It is a strange acquittal, because it is not based on our innocence, but on Christ, Who was wounded for our transgressions, bruised for our iniquities, and Whose chastisement brings us peace with God. Let us sing Psalter 232 stanza 3: Truth springing forth the earth shall crown, And righteousness from heaven look down, And God on us His goodness shed; Our land shall then with plenty flow, Before Him righteousness shall go, And cause us in His steps to tread. For I am not ashamed of the gospel of Christ. This is what Saul of Tarsus says in the midst of the Gentile world which thought the cross of Christ was foolishness, and in the midst of the Jewish world which found the cross of Christ to be a stumbling block. He states that he bore all reproach and privation with patience, so that he could proclaim the riches of Christ to the Gentiles, the riches which are past finding out. In everything, we notice that the gospel is wonderful and awesome for Paul. The whole world is guilty before God; all people have sinned and come short of the glory of God. But, oh wonder! While nobody is righteous, God provides righteousness in Christ, a righteousness which saves from death and damnation. Paul exclaims, But now the 11/14

12 righteousness of God is manifested, even the righteousness of God which is by faith of Jesus Christ. Paul is a man who has found a treasure which he wants to share with others. He simply cannot be silent about what God has done in Christ. This is how we recognize a true servant of the Lord. A true servant is not only called by God, but has also received a message from God. He has found a treasure and he cannot be silent about it. When we set the bar at this level, I fear that only a few true servants of the gospel remain nowadays. But now, says the apostle. This is the great turning point in history. After showing the guilt, the darkness, and the hopelessness of the world, the apostle is yet privileged to continue with: But now. Now a light shines in the darkness of our lost state. God provides redemption! In Christ, God paves a way to reconcile sinners with Himself without compromising His righteousness. God provides saving righteousness. It is the righteousness of the gospel. It is the righteousness that Christ established by His obedience and His atoning suffering and death. And this way of salvation is now revealed. It is made known through the preaching of the gospel. Congregation, what would our lives look like without this gospel? Hopeless. There would only be dark despair. But God be glorified! There is a but now. There is always a but now, no matter how grievous your sins! No matter how far you have gone astray from God! There is always a but now. Because God, in Christ, provides salvation. Take this with you. Do not let the devil make you believe that for you it is no longer possible. There is always a but now, a notwithstanding. Now that God has done this, now that He gave His only begotten Son for the atonement for sin, now there is always a but now. To whom is the salvation of the gospel promised? We read, Unto all and upon all them that believe. First it says unto all, and then upon all. The saving righteousness which God in Christ provides is first unto all. The gospel is preached and presented unto all, according to the commandment of Jesus, Go ye into all the world, and preach the gospel to every creature (Mark 16:15). Saving righteousness, however, is only applied unto all them that believe. It only benefits the believers. While it is preached to all people, this righteousness only covers those who 12/14

13 believe. It covers all their sins and blemishes like a robe. They are clothed with the robe of righteousness, the clean linen cloth of the justification of the saints. All those who believe are partakers. There is no difference whether one is a Jew or Gentile, white or black. There is only one way: the way of faith. Why is faith so important? Why is it so all-decisive? Faith in and of itself is not an impressive thing. It is not something people look up to in amazement, like the way people would look up to the mighty tower of Babel. Faith is not that impressive. The opposite is true: faith is just a trembling hand touching the hem of Jesus garment. Faith is just the cry of the repentant murderer to Jesus, Lord, remember me! (Luke 23:42). Faith is not being able to let Jesus go, like the Canaanitish woman. The well-known writer Hugh Binning says, Faith in its purest functioning is a cleaving of a lost soul to Christ. Nothing more. What a precious definition of faith! It is worthy of being written in gold! Do you know something of this faith? Much is being discussed about faith, but do you know this cleaving of a lost soul to Christ? Another picture often used to describe faith especially by the Puritans - is this: faith is like disembarking the old sinking ship of the covenant of works and swimming to the safe rock of the covenant of grace. Maybe you say, Quite possibly this is all true, but I cannot swim. I have no faith; I cannot believe. Well, the father of the boy with the dumb spirit could not do that either. When Jesus said, If thou canst believe, all things are possible to him that believeth (Mark 9:23), this man could not say, Yes, Lord, I have faith. I meet the requirements. He could not swim. But he cried, Lord, I believe; help thou mine unbelief (Mark 9:24). And he did not drown. And neither will you drown, when you throw yourself at the feet of Christ. The whole world is guilty before God. How shocking! However, there is a but now! How incomprehensible! The apostle even says that, God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them (2 Corinthians 5:19). God provided salvation. Therefore, the apostle speaks about the righteousness of God. It is entirely God s work. God establishes this righteousness. God Himself provides for reconciliation in the deep misery and helplessness of the human race. 13/14

14 That is why we pray you, Be ye reconciled to God (2 Corinthians 5:20). Let that happen, congregation. Put aside your rebellion and surrender to God Who presents Christ to us for reconciliation and Who, through His servants, prays you, Be ye reconciled to God. Amen. Closing Psalter 375 stanzas 1, 2, 5: 1. Exalt the Lord, His praise proclaim; All ye His servants, praise His Name, Who in the Lord's house ever stand And humbly serve at His command. 2. The Lord is good, His praise proclaim; Since it is pleasant, praise His Name; Who in the Lord's house ever stand And humbly serve at His command. 5. Forever praise and bless His Name, And in the Church His praise proclaim; In Zion is His dwelling place; Praise ye the Lord, show forth His grace. 14/14