Romans chapter 4. We'll begin reading in verse 1. What then shall we say that Abraham our father has found according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God.
For what does the Scripture say? Abraham believed God and it was accounted to him for righteousness. Now to him who works, the wages are not counted as grace, but as debt. but to him who does not work but believes on him who justifies the ungodly, his faith is accounted for righteousness. Just as David also describes the blessedness of the man to whom God imputes righteousness apart from works.
Blessed are those whose lawless deeds are forgiven and whose sins are covered. Blessed is the man to whom the Lord shall not impute sin. Amen. Let us pray.
Our Father, we thank you for the Word of God and for this epistle to the Romans. Thank you for the theology of justification by faith alone. Thank you for the work of the Lord Jesus Christ on behalf of his people, for his perfect life of obedience to the Father, his substitutionary, curse-bearing wrath on Calvary's cross, and his resurrection the third day. We thank you as well for his current session and the promise that he will return again in glory to judge the living and the dead.
And may it be the case that on that day we would all be found clothed in His righteousness, that we would be accepted by God through the Beloved, that we would enter into that consummate glory where we would sing Your praises and honor You, world without end. We thank you so very much for the gospel of free and sovereign grace. We thank you so very much that you've not dealt with us according to our sin, you've not rewarded us according to our transgression, that you have removed our iniquity, you've cast it into the depths of the sea. And in this, Lord God, we greatly rejoice.
And as we come to the supper tonight, as we eat this bread, as we drink this cup, may we be mindful of the death of Christ. May we be mindful of that atonement wherein he has satisfied divine justice for the sake of his people. We ask now that you would guide our thoughts as we study scripture. We pray that it would encourage our hearts that again we would be brought to worship and to praise and to honor Father, Son, and Holy Spirit.
So send forth your spirit now. Wash us afresh in the blood of the Lamb. Sanctify us by your truth. And we pray through Jesus Christ our Lord.
Amen. Well,
Introduction
as we look at this particular section, the Apostle Paul is dealing with justification by faith alone, and he is showing that this isn't some new thing. This is not something that was invented by Paul. It's not something that was invented by the gospel writers. It was not something invented by any new covenant Christian, but it's always been God's way of salvation.
If any man is ever to enter into the presence of God, it'll be by grace alone, through faith alone, and Christ alone. We know that to be the case because Paul appeals to two particular individuals, both in the Old Testament, Abraham and then David. We're going to spend our time tonight on considering the righteousness of David, but by way of some preliminary observations, notice what Paul says in verse 5. He says, but to him who does not work but believes on him who justifies the ungodly His faith is accounted for righteousness.
If you go back for just a moment in your scriptures to the book of Joshua, Joshua chapter 24, it's not typically the case that when we think of Abraham and David, when we as God's people in God's church think of Abraham and David, we don't typically think of them as ungodly men, as the ones whom God has justified freely by His grace. But both were ungodly men. Both were wretches. Both were sinners.
Both could never be accepted based on their works. Both were indeed foul and polluted. When you look specifically at Joshua 24, this is a covenant ratification ceremony at Shechem, and Joshua traces redemptive history up to this point. And if you notice at verse 1, he says, then Joshua gathered all the tribes of Israel to Shechem and called for the elders of Israel, for their heads, for their judges, and for their officers, and they presented themselves before God.
And Joshua said to all the people, thus says the Lord God of Israel, your fathers, including Terah, the father of Abraham and the father of Nahor, dwelt on the other side of the river in old times, and they served other gods. Now, I would argue that Abraham was taught by his father to serve those very gods. So Abraham was an idolater prior to his having been called out of Ur of the Chaldeans onto a saving relationship by God through faith in the Lord Jesus Christ. So God justifies the ungodly.
We'll consider David in a few moments, but back to Romans chapter 4 when we look at his appeal to Abraham. He speaks of his righteousness. He puts it negatively and he puts it positively. In chapter 4 of Romans, he says in verse 1, for if Abraham was justified by works, he has something to boast about, but not before God.
See, the logic of the apostle is obvious. It is clear. If we are accepted by God based on our works, then with Abraham we have something to boast about before God. In other words, there's a self-congratulatory element.
We're able to say, I've done this, I've accomplished this, and therefore God has accepted me. But notice how Paul rips that foundation away when he says, but not before God. In other words, no man can ever boast before God for their having been accepted by God. And then he asserts it positively in verse 3.
He says, for what does the scripture say? Abraham believed God and it was accounted to him for righteousness. So the larger context, beginning in chapter 3 all the way through chapter 4, highlighting the necessity of the death of Christ in chapter 5, and then showing more of this doctrine of imputation wherein God credits or reckons or accounts to our account the righteousness of Jesus Christ Paul appeals to Abraham and to David. And he ends this section, this appeal to Abraham.
Actually, the chapter as a whole is dedicated to Abraham. 5 to 8, with reference to David, is a bit of an aside to buttress the case, but the bulk of the emphasis in chapter 4 is on Abraham. But notice in verse 4, he says, now to him who works, the wages are not counted as grace, but as debt. In other words, it is amazing grace. If it is the case that we had indeed worked into God's favor, then it wouldn't be a grace transaction.
It would be a debt transaction. It would be God paying us what we are due as a result of what we have accomplished. So by way of introduction, realize that Paul is dealing with justification by faith alone. He appeals to Abraham.
And now
The Righteousness of David
let's look at this case of David. in verses 5 to 8. I want us to turn to 2 Samuel chapter 22. 2 Samuel chapter 22. Just consider the righteousness of David as the Apostle Paul appeals to him in Romans chapter 4. 2 Samuel 22 is very similar to Psalm 18. The psalm of David, or this psalm of David, is included in the book of Psalms.
And though there are differences in the wording, they are, in fact, the same. The psalm was no doubt sung by David throughout his life. It is punctuated here at the end of his life, and it was prepared for the chief musician for inclusion into this altar so that the church at large throughout the ages could sing of God's great grace, of His great power, and of His great glory. As we look at this particular psalm, we see in the first place the deliverance of David in verses 1 to 20.
David is simply rehearsing God's faithfulness to him in the fact that he has delivered him from all of his enemies, including Saul. If you read through the books of 1 and 2 Samuel, you will know that David was no stranger to difficulties, to trials, to afflictions, to hardships, and sorrows. And so he praises God for his goodness in delivering him. And then notice, secondly, the righteousness of David in verses 21 to 25.
David writes, the Lord rewarded me according to my righteousness. According to the cleanness of my hands, He has recompensed me. For I have kept the ways of the Lord and have not wickedly departed from my God. For all His judgments were before me, and as for His statutes, I did not depart from them.
I was also blameless before Him, and I kept myself from my iniquity. Therefore, the Lord has recompensed me according to my righteousness, according to my cleanness in His eyes." So we're going to focus in on this righteousness of David. Now,
The Problem of David's Righteousness
in the first place, there's a bit of a problem when we consider this passage in light of the rest of 1 and 2 Samuel. In other words, if you were Uriah the Hittite, you might argue with David, as he rehearses here, his righteousness. If you were Bathsheba, you might argue here with David concerning his righteousness. If you were Absalom, you might argue with David here concerning his righteousness.
Remember, Absalom was incensed when his brother Amnon, or rather Amnon, raped Tamar. David didn't do anything about this. He got upset, he got angry, he was infuriated by it, but he didn't intervene, he didn't wield his kingly power, he didn't wield his fatherly power, and that ultimately works out terribly in the life of David, because Absalom then rises up against Amnon, kills him, and then ultimately Absalom tries to usurp David and take over the very kingdom himself. So, if you were on the other side of one of these transactions, and you were reading Psalm 18, or David's rehearsal here, in 2 Samuel 22, you might ask him, how can you possibly maintain this kind of righteousness?
He says, the Lord rewarded me according to my righteousness, according to the cleanness of my hands. He has recompensed me. Now, there were those certainly sympathetic to David on the other side that would affirm his righteousness. His good friend, Jonathan, for instance.
Jonathan maintained David's innocence. Jonathan maintained David's integrity. Jonathan maintained the reality that there was no reason whatsoever that Saul should have animosity against Jonathan's good friend, David. Remember Abigail, the godly wife of the foolish man Nabal.
She confesses and testifies concerning the righteousness of David. But most of all, we have the testimony of Yahweh. We have the testimony of God, because as Jeroboam, the son of Nebat, is the benchmark for wickedness in the kingdom, David, king of Israel, is the benchmark for righteousness. In other words, kings are measured against whether or not they are like David in terms of their pursuit.
So you see the bit of a difficulty when one approaches such a chapter or passage like this. On the one hand, if you're those who have suffered under the hands of David, you would argue that he's not righteous. On the other hand, there's a great sort of team on the other side testifying that he is indeed righteous. So
The Theology of David
let's look at the theology of David. And let's see how this all squares.
David Recognized His Sin
In the first place, we need to understand that David recognized his sin. David certainly understood his sin. We see it in 2 Samuel chapter 12. After the prophet, Nathan comes to him.
After the prophet rebukes him, David says in 2 Samuel 12, 13, I have sinned against the Lord. So whatever David means in terms of an assertion of his righteousness, he knows he's not a sinless being. He knows that he is not the holy, harmless, and undefiled one. He knows that he has pollution, and he knows that that pollution goes deep.
Turn to Psalm 51 to see this as well. Psalm 51, just looking at the theology of David so we can see how he maintains his own righteousness and how Paul can appeal to him as an example of righteousness. Notice in Psalm 51, the occasion is indicated in the subscript. It says, to the chief musician, a psalm of David, when Nathan the prophet went to him after he had gone into Bathsheba.
He says, have mercy upon me, O God, according to your lovingkindness, according to the multitude of your tender mercies. Blot out my transgressions. Wash me thoroughly from my iniquity and cleanse me from my sin. For I acknowledge my transgressions and my sin is always before me.
Against you only have I sinned and done this evil in your sight, that you may be found just when you speak and blameless when you judge. Behold, I was brought forth in iniquity, and in sin my mother conceived me. Behold, you desire truth in the inward parts, and in the hidden part you will make me to know wisdom." So David understood the doctrine of depravity. David understood the doctrine of sin.
David understood not only the doctrine of sin as it's theoretically treated and applied to men, but he knew it experientially. He knew it in his own heart. He knew it in his own life. He knew it, and he confessed it.
Psalm 130, out of the depths I have cried to you, O Lord. Lord, hear my voice. If you, Lord, should mark iniquities, O Lord, who could stand? David cast himself, by God's grace, on the mercy of God through our Lord Jesus Christ.
But it's imperative to understand that he had an understanding of his own iniquity.
David Understood Atonement
Secondly, David understood atonement. David understood atonement. You'll see where I'm going, obviously, in terms of building the case that the righteousness that he speaks of is in the first place the imputed righteousness of our Lord Jesus. But he understood atonement.
Go back to 2 Samuel chapter 12. 2 Samuel chapter 12, if we continue reading in verse 13 after David says, I have sinned against the Lord. Nathan said to David, the Lord also has put away your sin. You shall not die. Now the word atonement isn't used here specifically, I don't think, but the concept is present.
The idea that Yahweh will put away your sin. But turn over to chapter 21, this atonement ritual at Gibeah. David was involved with this. It was as a result of Saul's sin that these men met their end, and it was indeed an atonement.
We see that in chapter 21. Notice as well in chapter 24, as a result of David's numbering the armies of Israel, God brings judgment to bear upon him. And the chapter ends by highlighting the necessity of atonement in 2 Samuel chapter 24, verses 18 to 25. In the Psalter, if you look at Psalm 65, what David says concerning atonement.
In Psalm 65, verse 1, praise is awaiting you, O God, in Zion, and to you the vow shall be performed. O you who hear prayer, to you all flesh will come. Iniquities prevail against me. As for our transgressions, you will provide atonement for them.
Now, remember, David was in fact a king. David was in fact a warrior, but David was as well a theologian. David rejoiced. He was glad when they said unto him, let us go to the house of the Lord.
He learned atonement as a boy. He learned atonement in the cult. And by cult, I don't mean Jehovah's Witness. I mean the religious operation of Israel.
He learned atonement at the tabernacle. He knew what it was to come nigh unto God through bloody sacrifice. The necessity of atonement underscores the presence of sin and guilt. David understood that.
The necessity of atonement underscores the holiness and justice of God. And the necessity of atonement highlights the reality that this holy God's justice is satisfied in the act of atonement. So, David understood sin, David understood atonement,
David Understood Imputation
thirdly, David understood the doctrine of imputation. Turn over to Psalm 32. Psalm 32. We need to remember that the imputation of righteousness did not become a reality when Paul wrote Romans 4 and 5.
You all understand that, right? Paul tells us that Adam was a type of him who was to come. Paul tells us that in Romans chapter 5 at verse 14. Well, Adam didn't become a type of Christ at Romans 5, 14.
Adam had always been a type of Christ. The same is true with the doctrine of imputation. Imputation is that sort of thing I mentioned this morning and that vision that Joshua the high priest is standing before Yahweh and the devil is there to accuse him. and God orders that the garments be stripped off him, and then these new glorious robes be placed upon him. That's imputation.
The righteousness of Christ is imputed to us. It is reckoned to us. It is accounted to us. It is given to us.
It is constituted ours. That's what imputation is, and David understood that. In fact, Paul appeals to this text in Romans 4. Notice in Psalm 32 verse 1, a Psalm of David, a contemplation.
Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord does not impute iniquity and in whose spirit there is no deceit. Paul uses this particular passage to show, to demonstrate, and to illustrate the doctrine of justification by faith alone. John Murray says, what David spoke of in terms of the non-imputation and forgiveness of sin, Paul interprets more positively as the imputation of righteousness.
In other words, they're two sides of the same coin. David, negatively, blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord does not impute iniquity and in whose spirit there is no deceit. Paul says, blessed are those whose lawless deeds are forgiven and whose sins are covered.
Blessed is the man to whom the Lord shall not impute sin. You see, they're saying the same thing. Paul is quoting David. David understood not only his own sin, not only the necessity of atonement, but he understood the doctrine of imputation.
We see this doctrine of imputation not only in the Apostle Paul here in Romans 4 and in Romans 5, you see it also in 2 Corinthians 5.21. I appealed to that this morning. God made him who knew no sin to be sin for us that we might become the righteousness of God in him. The doctrine of imputation is simple.
Adam's sin is imputed to us, our sin is imputed to Christ, and Christ's righteousness is imputed to us. It's a beautiful thing, isn't it? You see what happens when you deny the historicity of Adam? You see what happens when you deny the covenantal headship of Adam?
It runs towards denying those same truths with reference to Jesus. I had a man once say he didn't think it was fair that we should be blamed for Adam's sin. Well, I don't know that we're blamed for Adam's sin. The idea is original sin.
The one stood for the many, and in him all died, so that we are now constituted or reckoned as sinners, but if we have trouble with that, then we must have trouble with the reality that the righteousness of the one is constituted to the many, received by faith alone. You see, David understood Pauline theology. David was, to read a later concept back into redemptive history, reformed. David understood it wasn't a transformative thing in his life.
I've done many good things, and now the Lord will reward me. with forgiveness, mercy, and righteousness. As well, he understood sin, he understood atonement, he understood imputation,
David Appropriated Christ by Faith
he also understood his appropriation of Christ by faith. Now, some would hear this, old school dispensationalists, we talked about them a bit yesterday at our theology class, and they'd say, well, that's just simply untrue. I mean, Christ didn't come till Matthew's Gospel. How in the world could somebody prior to Matthew's Gospel believe on Jesus?
Well, as our confession teaches and as the Bible itself teaches, there's one way of salvation. It's always been by grace alone, through faith alone, in Christ alone. What's Paul saying concerning the Old Testament scriptures to Timothy in 2 Timothy chapter 3? These scriptures are able to make you wise for salvation through faith in who?
In Christ Jesus. Christ Jesus was promised in Genesis chapter 3. Christ Jesus was prefigured in Genesis chapter 4, Genesis chapter 22. Christ Jesus was talked about all throughout those Old Testament scriptures.
Prophecy after prophecy after prophecy. And faithful men like David understood that and they laid hold of Christ by faith. So if you're here tonight, you've committed adultery, say like David had done, there is hope, forgiveness, and mercy in and through the Lord Jesus Christ. Dare I say if you've committed murder to cover up that adultery.
I really hope nobody here has. If you have, I highly encourage you to call the RCMP and confess those sins or crimes. But if you have, then follow David to the cross. You see, brethren, I think that we get into this place where we forget the concept of Romans 4-5.
He justifies the ungodly. At some point in our Christian life, we begin to think that we were never ungodly. We've always been pretty decent. We've always been a step above others.
We've always been worthy of God's grace. Do you understand what an oxymoron worthy of God's grace actually is? There is no one worthy of God's grace. It's grace.
Isn't this Paul's point? Now to the one who works, the wages are counted as debt, not as grace. You see, brethren, Romans 4, 5 is a reality. Abraham was a wretch.
He was an idolater. He was a sinful man. Just highlighting a few of the major events in David's life, he was a wretch. He was a terrible man. but he found forgiveness in and through the Lord Jesus Christ.
And if we, tonight, will eat this bread and drink this cup, we are looking to the selfsame Christ of David, this king. Let's just see, in many instances, where he is believing on the Lord Jesus Christ. Turn to Psalm 2. Psalm 2.
Why do the nations rage and the people plot a vain thing? The kings of the earth set themselves and the rulers take counsel together against the Lord and against His anointed, His Christ, His Messiah, saying, let us break their bonds and pieces and cast away their cords from us. This is the rage of the nations. Notice, secondly, the response of Yahweh in verses 4 to 6.
Notice thirdly, the revelation of the decree. Verses 7 to 9, I will declare the decree, the Lord has said to me, you are my son, today I have begotten you. You see this theme? Familiar New Covenant themes, the Messiah, the Christ, the eternally begotten son of the Father.
This is a psalm concerning the Lord Jesus. Who is it that David believed in? Some nebulous concept? No, a specific person.
The eternally begotten Son of the Father, identified in the Hebrew as Messiah, in the Greek as Christ, the Anointed One. Ask of me, Jesus says in verse eight, and I will give you the nations for your inheritance and the ends of the earth for your possession. There's your backdrop for Matthew chapter 28. Jesus says, all authority in heaven and on earth has been given to me.
Go therefore and make disciples of all the nations. Well, how could Jesus say that? Because the Father gave it to Him, gifted it to Him, awarded it to Him based on His glorious redemptive work as the mediator of the new covenant. Notice in verse 9, you shall break them with a rod of iron, you shall dash them to pieces like a potter's vessel.
Now note finally in verses 10 to 12 the response of the wise. In other words, the nations rage against Yahweh, Yahweh holds them in derision, the decree concerning the son is revealed, and now David calls upon those around Israel and he says, be wise, O kings, be instructed, you judges of the earth, serve the Lord with fear and rejoice with trembling. Kiss the son lest he be angry and you perish in the way when his wrath is kindled but a little. Our confession uses the language of receive and rest upon the Lord Jesus Christ.
That's metaphorical talk for faith, for belief, for looking and living. And the same is true here. What does it mean to kiss the Son lest He be angry and you perish in the way when His wrath is kindled but a little? Note the benediction He pronounces.
Blessed are all those who do what? They put their trust in Him. We are not going to heaven because of our performance. We are not going to heaven because of our good works.
We are not going to heaven because of our law keeping. We're not even eating this bread and drinking this cup because we've had a banner week. We're going, we're eating, we're drinking because Christ died and was raised the third day. And by the grace of God, our Lord has enabled us to look and to live.
Blessed are all those who put their trust in Him. Notice in Psalm 32, we've already appealed to verses one and two, but notice Psalm 32, verses 10 and 11. Many sorrows shall be to the wicked, but he who trusts in the Lord, mercy shall surround him. How did old school dispensationalism ever get around these things?
You were not saved by your obedience to the law in the Old Testament. You were saved by grace through faith in the Lord Jesus. He who trusts in the Lord, mercy shall surround him. Be glad in the Lord and rejoice, you righteous, and shout for joy, all you upright in heart.
Do we ever take David seriously there? Do we ever shout for joy because of what God has done in our hearts and in our lives? Let me just reflect upon it and leap up as that man who was healed by, through the instrumentality of Peter and John, or Peter and John went to pray, they met a lame man on the way. He asked for alms and held out his palms and this is what Peter did say, silver and gold have I not, but such as I have, give I thee in the name of Jesus Christ, rise up and walk.
How do you think that guy did that? With a spring in his step, brethren, with a spring in his step. For those of us who have been conquered by amazing grace, we're called upon to shout for joy, all you upright and hard.
Psalm 110: David's Lord and Priest
One final text under this heading, Psalm 110. Psalm 110. resolving the tension presented by David's claim to righteousness. On the one hand, there were those who would certainly affirm that David was not righteous. On the other hand, there were those who affirmed that David was, in fact, righteous.
David, who is called a man after God's own heart, tells us he is righteous, and so we're resolving this. We're looking at the resolution. We have seen the recognition of His iniquity, His understanding of atonement, His understanding of imputation, His appropriation of Christ by faith. Notice in Psalm 110, 1, a psalm of David.
The Lord said to my Lord. How did He become David's Lord? Certainly in terms of being the second person of the Trinity. certainly proleptically in terms of being the mediator of the new covenant, but he became my Lord, according to David, through faith. Blessed are all those who trust in him.
This David is speaking of this Christ, the one to be stationed at Yahweh's right hand. He calls him my Lord. This is a Galatians 2.20 moment in the Old Testament. Remember what Paul says, in the righteousness I have, Or when he speaks of Christ, he says, who loved me and who gave himself for me.
Christianity is a blessed religion of personal pronouns. Notice, Yahweh said to my Lord. Sit at my right hand till I make your enemies your footstool. The Lord shall send the rod of your strength out of Zion.
Rule in the midst of your enemies. Your people shall be volunteers in the day of your power. In the beauties of holiness from the womb of the morning, you have the due of your youth." Now notice, the Lord is sworn and will not relent. You are a priest forever according to the order of Melchizedek.
You see, David's theology was ripe. David's theology was full. David's theology was rich in Christology. He knew this Christ.
He knew him by faith. He knew him not only to be a king that would shatter his enemies, but he knew him as a priest. He knew him as the one that would, in fact, affect redemption for his elect. So that's the theology of David in a nutshell.
So
Application: Resolving David's Righteousness
in conclusion, to explain his righteousness, it is in the first place as a result of the atonement wrought by Christ. Hebrews 9.15 makes a glorious statement concerning the atoning work of Jesus. It tells us that there is a retrospective effect of the cross of Christ. In other words, it looks back or it affects back.
Hebrews 9.15 says, and for this reason He is the mediator of the new covenant by means of death for the redemption of the transgressions under the first covenant. that those who are called may receive the promise of the eternal inheritance." Isn't that a beautiful statement? He is the mediator of the new covenant by means of death for the redemption of the transgressions under the first covenant. Not two ways of salvation, one way, and David experienced it. We have seen the imputation, the righteousness of Jesus Christ.
Here, John Gill commenting on Psalm 1820, that statement we saw in 2 Samuel 22. He says, though it is best of all to apply it to Christ and understand it of His righteousness, which He, as mediator, has wrought out for His people. This is perfect, pure, and spotless, and entirely agreeable to the law of God. What will bear the sight of God is satisfying to His justice, is well-pleasing to Him, and is what He accepts of and imputes to them that believe in Christ, and by which they are justified from all things." I think Gil nails it. when he identifies David's righteousness as revealed in Psalm 18, slash 2 Samuel 22, as the imputed righteousness of our Lord Jesus.
This goes along with the reality of justification by grace alone, through faith alone, in Christ alone, as I started off with. Paul's not arguing a new thing in Romans 4. Paul is not suggesting, you know, I'm the innovator of the Christian religion. I'm the developer of it.
I'm the founder and the originator. Some pit Paul and Jesus against each other. Jesus and Paul taught different ways of salvation. Jesus was about good works and pleasing God and engaging in your own personal righteousness, and then you will be accepted. giving cold water to somebody that's hot and visiting the downtrodden and poor.
Jesus taught justification by faith alone every bit as much as the Apostle Paul, every bit as much as did David, every bit as much as did Moses. It has been the one way of approach to God throughout all the ages. Our confession is right to say in chapter 11, paragraph 6, the justification of believers under the Old Testament was, in all these respects, one and the same with the justification of believers under the New Testament. So David has the imputed righteousness of Jesus.
But
Justification and Sanctification
brethren, we have never taught, the Reformed have never taught, that justification does not always lead to sanctification. In other words, when God saves a sinner, they will then pursue those things that are pleasing in God's sight, not as a condition of salvation, but as a consequence of salvation. Work out your own salvation in fear and trembling. You can only work out what God has put in there.
You can only do those good works in Ephesians chapter 2 because God, in His grace, has made you alive. God, in His grace, has justified you freely. God, in His grace, has forgiven you. It is as a result of that that we then engage in this pursuit of good works.
David saw the sanctifying power of the Holy Spirit in Psalm 51, verse 12. Psalm 51, verse 12. Some suggest that the Holy Spirit wasn't in the Old Testament. The Holy Spirit was in the Old Testament.
Notice, specifically, David's psalm of repentance. In verse 10, he says, created me a clean heart, O God, renew a steadfast spirit within me. Do not cast me away from your presence and do not take your Holy Spirit from me. So this is his repentance, this is his confession on the occasion of having been rebuked by Nathan for the sin against Uriah and Bathsheba.
Verse 12, he says, Restore to me the joy of your salvation and uphold me by your generous spirit. So the justification that he had received by grace alone, through faith alone, based on the atonement wrought by Christ, and that righteousness which was received by faith alone, nevertheless, and always will, produce good works. Not unto salvation, but as a result of having been saved. And then we see the faithfulness that was opposite to the apostasy of Saul.
I mean, David and Saul are a complete contrast in terms of persons. It wasn't the case that one was a wretch and the other was perfect. No, David was a sinner, but David was a forgiven sinner. David was a redeemed sinner.
One man says, the distinction between Saul and David, between a rejected king and an accepted one, is not that one is a sinner and the other is not, for both are sinners. Rather, the distinction lies in the very different attitudes to faith and repentance displayed by the two and at a deeper level still in the sovereign election of the one, the man of God's own choosing over the other. And I've always appreciated what Matthew Henry says in this connection. Though David had sometimes weakly departed from his duty, not weakly Monday through Friday, but weakly, like not strong.
Though he had sometimes weakly departed from his duty, he had never wickedly departed from his God. So David was a righteous man. David received the righteousness of Christ, it was imputed to him, it was received by faith alone. He looked forward to the coming Christ, based on the promises of Genesis 3.15, carried along all the way in and through the life of David, and even beyond David, until the fullness of the time would come, when God would send forth his son, born of a woman, born under the law to redeem those like David who was under the law.
Well,
Application to the Lord's Supper
in David's doctrine of soteriology, we have seen the recognition of sin. And I know it's customary at the supper for us to feel bad about our sin. And I'm not suggesting that you should ever feel good about your sin. Brethren, we ought to not only feel bad about our sin, but we ought to feel absolutely joyful about our Savior.
It becomes this time of introspection and depression. Becomes this time when we make sure we wear the black suit on Sunday. It becomes this time when we assume these pious errors about how wretched we are. You're gonna be as wretched tomorrow morning.
Be happy tonight that your Savior went through what he went through on our behalf so that we can eat this bread and drink this cup and proclaim his blessed death and resurrection. We see the understanding of atonement and the understanding of imputation. I just want to read this quote by Martin Luther. He says, wearied at length with your own righteousness, rejoice and confide in the righteousness of Christ.
Learn, my dear brother, to know Christ, and Christ crucify, and learn to despair of thyself, and to sing to the Lord this song. Lord Jesus, thou art my righteousness, but I am thy sin. Thou hast taken what belonged to me, thou hast given me what was thine. Thou becamest what thou were not, in order that I might become what I was not myself.
I think that's a good way to approach the supper tonight. In conclusion, David was saved by faith in David's greater son. Well, let us pray.
Closing Prayer
Our Father in heaven, we thank you for the gospel, the consistency through Old and New Testaments, not of a myriad of ways of approach to God, but one way. That seed promised in Genesis 3, and by farther steps revealed, and culminating in the blessed promise of New Covenant religion. How we thank you that you have made us partakers. How we thank you for the atonement wrought by Christ.
How we thank you for the doctrine of justification by faith alone and for the imputation of Christ's righteousness. Wonder of wonders that we will ever stand in the presence of God. clothed in the righteousness of another, how we thank you for this and how we pray that others would believe, that others would heed King David's counsel in Psalm 2, that they would indeed trust in the Lord Jesus Christ, that they would call Jesus my Lord, that they would see him as that one who is altogether lovely and chief among 10,000. Thank you for the supper that you provide to us. Thank you that as the householder, you refresh us as weary pilgrims.
May we tonight, as we eat this bread and drink this cup, yes, indeed, think of our own sin, but think about what a great Savior we have. As Newton said, I am a great sinner, but Christ is a great Savior. And how we thank you for this, and we pray in Jesus' name, amen.