Sermon Manuscript: Romans 2:6 (Part 8)
(This is a section of a manuscript of the first prepared sermon I ever preached, which was in 2009 at the Evangelical Church of Fairport.)
Romans 2:6, “He will render to each one according to his works…”
So, having demonstrated the errors of justification by legalism or lawlessness we return to the question: can permanent, everlasting guilt be removed? Not easily. In fact, with man this is impossible. However, with God all things are possible.
Proverbs 17:15 says that “He who justifies the wicked and he who condemns the righteous are both alike an abomination to the Lord.” So how does God justify the wicked (Rom. 4:5) and condemn Christ the righteous (Is. 53:6) without being an abomination to Himself? How does God impute evil to a sinless man, let criminals go free, even graciously rewarding them, and still be just and righteous? How can the cross on which Christ died ever be considered justice, rather than an abomination?
The answer lies in the implications of the following statement: Christ was completely God and completely human, perfectly sinless. Theologians commonly make the distinction between Christ’s active obedience (His life lived in perfect righteousness, fully obeying the commands of God in all things at all times) and His passive obedience (submitting Himself to the shame and agony of death on a cross at the hands of wicked men). It is commonly recognized that in the totality of Christ’s obedience is the foundation of the complete righteousness imputed to sinners.
Christ’s active obedience necessarily entails obeying the two greatest commandments of God: “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.” (Mt. 22:37-40)
It is my argument that, given a world full of sinners and the law of love quoted above, the death of a perfectly obedient man given the God-like opportunity to accept the judgment of “his neighbors” would be a case of consequent absolute necessity. In other words, if the history of the world is full of sinners (and it is) and the penalty for sin is death (and it is) and the two greatest commandments are to love God and people (and they are), then the substitutionary death of Christ must occur if He is to remain truly perfect, sinless (and he is).
If Christ is to remain perfectly good He must choose to become evil; if He is to be completely sinless He must choose to become sin; if He is to remain completely obedient to God He must embody disobedience. If permanent, everlasting guilt is to be removed then it must be the case that “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” (2 Cor. 5:21)
You see, in order for Christ to continue to love God with all His heart, soul and mind He must (among other things) live in such a way as to display that God is just, that no sin will go unpunished and no truly good act will go unrewarded. Christ was “put forward as a (sacrifice) by his blood… to show God’s righteousness, because in his divine forbearance he had passed over former sins.” (Rom. 3:25) God had mercifully chosen to largely “overlook” the sins of men from the time of Adam to Christ, being patient and not exacting the punishment deserved from men for their disobedience. This, however, could open the door for questions regarding whether or not God is just (not that He could be charged with being too harsh, mind you, but for being too lax in His judgments). In order for Christ to obey the two greatest commandments, He had to choose to become evil out of love for God (by choosing to accept in Himself the evils committed by all of humanity throughout history), so that God might be just in delivering his wrath upon Christ, who had become the evil of all humanity.
Christ chooses to become evil, to have our sin counted as his own, in an act of loving obedience to the two greatest commandments.
For Christ to choose to become evil, to choose the cross, was the only way for God to be just in punishing a perfectly sinless man, and Christ remains perfectly sinless in choosing to become evil because becoming evil for the purpose of proving God’s justice was done out of love for God and people, obedience to the two greatest commandments. He necessarily chose to become sin in order to remain sinless. The absolute only way for Christ to perfectly obey the two greatest commandments in a sinful world was for Him to become the sinful world and for God to punish Him for it in death. Because of this loving act of obedience, God puts all things in subjection under His feet (1 Cor. 15:27) and He purchases the chosen people for whom He laid down His life, receiving their punishment and displaying the greatest love (Jn. 15:13).
And all of this was done according to God’s eternal plan, in order that His righteousness might be shown, “so that he might be just and the justifier of the one who has faith in Jesus.” (Rom. 3:26)
So how can permanent guilt be removed? How can God be both just and the justifier of sinners? Christ, in order to remain perfectly sinless, becomes sin and receives the just wrath of God for being evil (which was severe physical, emotional and spiritual punishment culminating in death), while the reward of His obedience is graciously given to those for whom he died, and Christ is raised again to life because of His perfect sinlessness. He pays the penalty for sin and overcomes the power of sin, proven by His resurrection. Death could not keep him, since he owed nothing and he could not be held. It’s not wrong for God to impute sin to Christ, for Christ had chosen to become sinful out of love for God and man; and it’s not wrong for God to impute Christ’s righteousness to us, since he will make us the righteousness of God. In this way we are declared righteous in Christ and we begin to progressively be made righteous by Christ.
Our justification and our sanctification are both in the gospel, in union with Christ; not by works of the law and not by adjustments of the law. Justification and sanctification are both inseparably in Christ. Just as he can’t be divided into parts (or merely be our Savior and not our Lord), we cannot have justification without sanctification. “We are justified not without works, yet not through works, since in our sharing in Christ, which justifies us, sanctification is just as much included as righteousness.” (Calvin, Inst. 3.16.1) We are justified by faith alone, but not a faith that is alone. Faith = Justification + Works.
Indeed, the only thing we provide in our salvation is the sin which makes it necessary. Charles Spurgeon says that we receive this justification with “the empty hand of faith.” It’s true in a sense that the hand of faith is an empty hand, in that it brings nothing of value, but I do not think that is a fully accurate description of the biblical testimony on this matter. It’s not as if we haven’t already received much from the hands of God for which we are already responsible. He has given us life and relationships and opportunities and resources and we have wasted them all. These hands we bring to him are not merely empty. We come to him with the broken hands of faith. We’ve broken them abusing ourselves and others and we’ve wasted them seeking our own glory and we are completely responsible but we run to him as children to a father, helpless, broken. “Daddy, I broke it. Daddy, I wasted it. Will you help me?” At first we think we turn to run to him, but when we become aware of ourselves, of reality, we realize that that we are too broken to do so and it was He who ran to us first. That he comes to us and justifies us, not because of anything we ever did, but in spite of everything we have ever done.