Our Need For Forgiveness
(Exhortation - December 2003)
In today’s society it is unacceptable to label people as sinners; for the prevailing notion is that human kind is basically good at heart. The subject of sin is regarded as distasteful and inappropriate. They are blind to the fact that sin was introduced through the disobedience of the first human pair resulting in the terrible consequence of an inherited bias towards wrongdoing. This situation necessitated the need for remedial action by God. The book of Romans provides insight into God’s gracious answer to this need. This morning we intend to primarily focus on chapter three, as it is a very important basic scriptural passage, describing God’s method of salvation through the sacrificial work of Christ, in fundamental Bible language.
Let us sample some key verses: “Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin” (Rom. 3:19, 20).
The law in this context is the Law of Moses, but nevertheless God’s laws throughout the Bible reveal that the whole of mankind is guilty of sin before God. As a starting point, in a relationship with God a person must understand and accept this fact that is taught throughout the scriptures. God’s will as revealed in the Bible is a kind of two-edged sword: one side revealing what He desires, that which He knows to be right; whilst the other exposes what He disdains, what He will not tolerate or fellowship and wishes to be removed, which is called sin.
The great gulf
Throughout the
chapter Paul demonstrates that sin (unrighteousness) is the antithesis of
God’s holy character. The unrighteousness of mankind is in direct
opposition to the righteousness of God: “…for all have sinned, and come
short of the glory of God” (Rom. 3:23). God’s glory does not simply
mean His supernatural power. Moses asked to see this glory and in response
the character of the Lord was revealed: “The Lord, The Lord God, merciful
and gracious, longsuffering, and abundant in goodness and truth…” (Ex.
34:6). In our state of sin and unrighteousness, we cannot attain to the
holy characteristics of the Almighty.
That little phrase “come short” in Romans 3 is full of meaning. It graphically describes sin. Literally, sin in the New Testament means to miss the mark as in shooting an arrow and missing the bull’s eye, going astray completely from a center point, not reaching the target. Sin has prevented us from reaching God. The idea is reinforced in verse 12: “they are all gone out of the way, there is none that doeth good, no, not one.” No one in the natural condition of the flesh can reach the standard of God’s innate goodness; they have all gone astray and fallen short of God’s character. There is, in effect, a separation between God and man.
Closing the breach
The prophet Isaiah states the same concept: “Your iniquities
have separated between you and your God, and your sins have hid his face
from you, that he will not hear” (Is. 59:2). Isaiah anticipated the
saving grace of the Lord in the opening verse: “Behold, the Lord’s hand
is not shortened, that it cannot save; neither his ear heavy, that it cannot
hear.” There is a breach, but God will not leave the matter there,
He will stretch out His arm that will fully close the gap. It will not
fall short, but go all of the way in providing reconciliation through His
plan of salvation. These passages in the book of Isaiah and Romans
complement each other and enhance our understanding of the redemptive
process. Clearly the Lord Jesus Christ was the arm that God used to
close up the breach caused by sin.
Solving the problem of sin
Returning to
Romans, we see that Paul proceeded to present a wonderfully concise and
logical explanation as to how our merciful Heavenly Father solved the
problem of sin and provided the way of bringing wayward men and women back
to himself. His action plan pivoted on His beloved son, the Lord Jesus
Christ: “Whom God hath set forth to be a propitiation through faith in
his blood, to declare his righteousness for the remission of sins that are
past, through the forbearance of God…” (Rom. 3:25).
The word “propitiation” is only used in one other place, that being in the book of Hebrews chapter nine, where it is translated mercy seat (meaning expiation or to find a way of forgiveness). This leads us of course to the lovely symbology of the tabernacle and the ark that had the lid called the mercy seat, where God met with Israel, where sin was recognized and the blood of the Lamb was sprinkled once a year. It was a graphic parable of the need for blood to be shed, and a sinless life to be given to effect reconciliation between God and man. Jesus Christ is the embodiment of the type; he is the mercy seat through which mercy and forgiveness can be obtained. The condition, however, is that the sinner must have complete faith in the sprinkled blood of his Lord.
Another vital component in Paul’s reasoning is his teaching on justification: “To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus” (Rom. 3:26). It is the second time the apostle made this statement emphasizing its importance (v. 25). How did the Lord declare His righteousness? God “set forth” Jesus, lifting him up on the cross to enable all the world to witness the just desert of sin. Here was the representative of mankind, whose death declared that God was right to condemn sin in the flesh (Rom. 8:3). But Jesus was perfectly obedient, so the just and righteous God raised him to life eternal. When a sinner confesses his unrighteousness and identifies himself with the life and death of Christ (Rom. 6:3-6), he admits that God was right in His judgement of sin. When he has faith in the hope assured by his Lord’s own resurrection, then God will “justify” (or count righteous) that person. The disciple of Christ must see himself related to the principles taught in both the death and resurrection of his Lord (Phil. 3:10). In baptism, we identify ourselves with these life and death principles (Rom. 6). In no sense are we saved by our own achievements: “For by grace are ye saved through faith; and that not of ourselves: it is the gift of God” (Eph. 2:8).
Faith
not works
No amount of good works affects this redemptive plan, for we
cannot earn our way into God’s favor. Salvation is not on the basis of our
personal merit, although obviously we are to be obedient and strive to live
in the ways of holiness (II Cor. 7:1). Good works are an outcome of faith
and a personal response to God’s love toward us (Gal. 5:6; 1 Jn. 4:19). But
these works cannot save us. Our own actions cannot put us right with God:
“To him that worketh not, but believeth on him that justifieth the
ungodly, his faith is counted for righteousness” (Rom. 4:5). We are
weak and subject to failure but can rejoice with forgiven sinners like
David: “Blessed are they whose iniquities are forgiven, and whose sins
are covered. Blessed is the man to whom the Lord will not impute sin”
(Rom. 4:7, 8).
In the fullest sense therefore, it is faith in the blood of Jesus that covers our sins and brings us back to God. Unfortunately, in Christendom there is much inaccurate and sentimental thinking about the blood of Christ. Many talk about “the precious blood of Jesus” and assign to the liquid blood a mystical quality. Blood relates to life as clearly taught in the ritual of the law of Moses: “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul” (Lev. 17:11). We see therefore, that the shed blood of the Lamb of God represents his life in total from childhood up to manhood. It included a complete sacrificial life, climaxing in obedience to the death of the cross (Phil. 3:8). Further, by his shed blood, the promises of the covenant were made sure (Rom. 15:8) and our hope of receiving their blessings was made certain. All this is included in the meaning of his shed blood. Therefore, to have faith in the Master’s blood is to have faith in his “life” of sacrifice and what he accomplished by giving it for us. All was made sure by the perfect life and sacrifice of the Lord Jesus and his resurrection to immortality.
God’s stretched out arm
Now as we
prepare to participate in the bread and the wine and as we examine ourselves
let us consider these great truths, for in them we grasp the wonder of the
great plan of redemption. We see that we are weak and erring creatures in
comparison to the righteousness of our God and His obedient son. We have a
basic need for forgiveness but reconciliation has been achieved; the
gap has been breached. God has stretched out his arm and graciously brought
men and women back to him through his son the Lord Jesus Christ.
Colin Badger, Brantford
This exhortation is a condensed version of the original given on the occasion of a baptism.