…it has never been shown that texts are always or necessarily misinterpreted when they are used as proofs for doctrines.

John Frame

The Doctrine Of The Knowledge Of God

John 1:1-14

The recto of Rylands Library Papyrus P52 from the Gospel of John. (Photo credit: Wikipedia)

Introducing The Gospel According To John

Of primary importance when reading the Bible is the answer to the question, “What is this about?” That is the thing we need to consider when reading John’s presentation of the gospel of Jesus Christ.

John 1 see testimony, witness, and acts of testifying :

1:1 The Word of God is testimony of God, and much more.

1:4-5 Life gives light to men- the very fact that we have a rational existence testifies of Christ (See Romans 1:18-20).

1:6-9 John sent to testify

1:9-10 Jesus testifies of Himself to every man.

1:15 John bare witness

1:18 The Son bare witness of God.

1:19-28 John testifies to the Pharisees.

1:29-34 John’s testimony at Jordan

1:35-42 John’s testimony sends disciples after/with Jesus.

1:43-46 Brothers testifying to brothers.

1:47-49 Nathanael’s testimony to Jesus.

1:50-51 Jesus promises that God will testify of Him.

20:30-31 testimony that we might believe.

21:24-25 True, eyewitness testimony of which John is sure.

Refusing to give us hearsay, John instead gives us the strong witness of one who was there and saw and heard Jesus.

1John 1:1-5;5:9-13 eye witness/ witness of God. A witness which we must believe.

Considering these things , it is important to place first things first. Many people live their lives focusing on trivial things. The most important of all things is to believe and know Jesus. We must grow in this knowledge, also. There is simply no time for us to be gagging on gnats and swallowing camels. We MUST believe and know Christ!

Three Things The Bible Does

(And If You Miss Them, You Will Misunderstand It Terribly.)

There are a number of different approaches taken by those who read the Bible. Many of those approaches are errant and only lead to more error.

Among the approaches taken is the approach of declaring that the Bible is either morally wrong, or inconsistent due to there being mentions of such things as polygamy.

The problem with this approach to interpreting the Bible is manifold, but glaringly evident is the fact that the persons making such claims miss the three things that the Bible does.

What are the three things that the Bible does? The reader of the Bible must recognize these three things, or he will misunderstand it and terribly misinterpret it. The Bible prescribes, describes, and circumscribes.

Let me demonstrate this by using the example of polygamy.

The Bible prescribes something concerning marriage. What the Bible prescribes is monogamy. The Bible tells us that God Himself said that two (a man and a woman) become one flesh in marriage (See Genesis 2:17-25;Matthew 19:1-6). No more than two are in a marriage. The Bible prescribes monogamy in marriage.

The Bible describes polygamy. Over and again we find polygamy described. Many times God’s children fell into this sin. Solomon is an extreme example of this. Lest we should think that the description of polygamy is a condoning of polygamy, we need to recall Solomon’s being rebuked because of this. We should also recognize that Scripture often describes the problems that arose from polygamous relationships. Description is not prescription.

Finally, the Bible circumscribes polygamy in that, knowing that some people would be wicked enough to disobey God in this matter, rules were given to Israel about how they were to deal with the issue (See Deuteronomy 21:15-17;Exodus 21:7-11). To circumscribe something is not to say that the whole of the issue is not problematic and sinful. To circumscribe something is not to prescribe that thing that is circumscribed.

Far too many people believe that the Scriptures prescribe things which it often only describes or circumscribes. Wise is the one who will recognize the need to approach that Bible carefully, and seeks to recognize these three things.

God As The Fount Of Knowledge

“In the beginning God created the heaven and the earth.” (Genesis 1:1)

“Let all the earth fear the Lord: Let all the inhabitants of the world stand in awe of him. For he spake, and it was done; He commanded, and it stood fast.” (Psalm 33:8–9)

“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made.” (John 1:1–3)

“Thy righteousness is an everlasting righteousness, And thy law is the truth.” (Psalm 119:142, AV 1873)

“If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.” (1 John 5:9–10, AV 1873)

English: Psalm 90 of The Holy Bible, King James version, 1772. (Photo credit: Wikipedia)

The texts that head up this article provide us with some insight into the issues that this article introduces.

First of all we encounter the eternal God who is both the Creator of all things as well as the fount of all truth and knowledge, being the Word. He is eternal, prior to Creation, and of infinite intelligence.

Next we find that this God, the all-knowing Creator of all things, is also ruler of all things. We find that He is sovereign in His wisdom and intelligence.

We also read that God has revealed Himself to us in a written record, and that record is true.

In this article I simply plan to present the things for which I shall argue in future articles, and I shall presently provide no arguments for the things I am asserting. That being said, here are the things for which I shall argue:

1. There can be no knowledge or truth apart from God as the source of all truth. No God, no rationality.

2. The God who is revealed in the Bible is the only sufficient ground of knowledge and rationality.

a. He is truth.

b. He is unchanging.

c. He is a plurality in unity.

d. He is transcendent and immanent.

e. He is sovereign over all.

3. The Bible, being the only sufficient basis for knowledge and rationality, and being a revelation of God, is absolutely true.

4. Thoughts toward a presuppositional, inerrantist hermeneutic.

There is much to be said on these subjects, and it will take a long time to flesh these things out. Please feel free to leave any suggestions or recommendations in the comments

A God-Centered Sexual Ethic
1Corinthians 6:9-20

Intro: Remember that Corinth was afflicted with the love of philosophy and rhetoric. They wanted that which sounded good and seemed wise. It didn’t matter whether or not it was right, they just liked fine sounding and wise sounding things. (Cf. Acts 17:21 They spent their time either hearing or telling new things. Beware the itch for new things when the old will suffice.) Their pride led to division. Now, remember that James told us that envy and strife are accompanied by every evil work (James 3:16). It is no wonder, then, that Paul had to rebuke the Corinthians for the approval of a church member committing incest (1Corinthians 5:1-13). A proud and envious person who is striving with others is never satisfied, and that person is very likely to seek out his satisfaction in any place and manner that he can find it, except in God.

It is in this context that Paul establishes a God-Centered sexual ethic.

1. The Relationship Between Worship And Sex :9-11

They were once sexually immoral, but God has forgiven them and cleansed them of these things. The gospel of Christ is a message of sacrifice of self as well as good news that God gives us that which is better. Having cleansed them of their sins, God has given them Himself.

That being said, immorality is idolatry. Note the downward spiral of sin in Romans 1:18-17. The worship of the Creator is traded for the worship of the creature and carnal passions. It is not that the carnal passions are wrong, but outside of the context of worship of God, they are filthy and immoral, and they lead to that which is unnatural in the pursuit of pleasure and satisfaction. One only need observe the glorification of sex and the objectification of people in our nation to recognize that immoral sex is an act of misdirected worship.

True worship leads to monogamous, heterosexual pleasure. Note that the mandate given to Adam and Eve was not only to take dominion, but first to be fruitful and multiply. This mandate is about imaging forth God. It is about worshiping our Creator and showing His greatness through the way that we live. Being fruitful means having sex and raising children. Note also that there is pleasure associated with it, because Moses said that the man and woman were to cleave to each other, and that they were naked and not ashamed (Genesis 2:24-25). Man and woman were to enjoy their union, and they were unashamed in their union.

Later, Solomon wrote and exhorted his son to rejoice with his wife (Proverbs 5:18-19). Note that he was not instructed to rejoice in his wife, but with his wife. That is, he was told that he and his wife were to together find joy. That joy will first be in God, and then in each other. In other words, the joy that Solomon’s son was to have with his wife was the joy of worshiping Christ through expressing their love for God by loving each other.

This should be not be surprising to us, because husbands are told to have a God-Centered love for their wives- a gospel-motivated love. We are to love our wives as Christ loved the church (Ephesians 5:25-33). This love is certainly a sacrificial love, but it is also a love that seeks to nurture, protect, and give joy to one’s wife. This includes giving emotional support and sexual pleasure.

Included in the issue of sex and worship is the issue of sexual flirtation and lust. They are both wrong. Jesus told us as much in Matthew 5:27-30 as He warned us against lust and the fact that it will lead to sin which could damn our souls.

2. Make Love As Worshipers Who Understand That God Has A Plan For The Body :12-14

Paul is probably repeating a statement that they made as an excuse for their sexual improprieties: “We are not under the law, so all things are lawful for me”. Paul says that, all things may be lawful, but not everything is helpful, and we are not to be brought under the power and dominion of anything. Only helpful things are truly lawful, and nothing should be lord of our lives other than Jesus Christ.

In saying this, Paul is still relating sexual morality to the gospel. We are not the servants of sin, but the servants of righteousness (Romans 6:17,22), and have been changed from being people dominated by sin (1Corinthians 6:9-11). With this in mind, we should not let sex rule our minds, hearts, and actions. Only Jesus should have that sort of power over our lives.

In verses 13-14, Paul anticipates their arguing that, since we have appetites for food and a stomach for food, that we should also be able to use our sexual appetites and organs to satisfy ourselves. Paul states that God is indeed in favor of our enjoying sex- the body is “for the Lord, and the Lord for the body”. God is not against fleshly pleasures, but He expects us to enjoy fleshly pleasures within the context in which He has created them to be experienced and enjoyed. Note how Paul is no prude at all, but he states that God is in favor of our pleasure. He doesn’t speak only about the negative aspect, but tells us where true pleasure is to be found- under the Lordship of Christ and as worshipers of Him.

To show just how much God is for our bodies, Paul states that the resurrection is proof that God is in favor of the body. Just as He raised up Jesus, He will raise us up from the dead (Cf. Romans 8:11). God is in favor of the body and fleshly pleasure! The body is the Lord’s, and is to be used in worship of Him.

3. Make Love As Worshipers Who Understand That Their Bodies Belong To Jesus :15-20

Our bodies are joined to Christ. Not only are we in Christ (See 2Corinthians 5:17), but we are part of the body of Christ (1Corinthians 12:13). This means that there is a union between us and Christ. We are not physically joined to Christ, but we are spiritually joined to Christ. Our bodies are made and redeemed so that we would give spiritual worship to Christ. That is why physical sin is not merely physical, but a matter of worship, as we have already seen.

When one is sexually joined to another, there is a one flesh union. This is not the same as marriage, which includes a lifetime commitment, but it is still a matter of two bodies joined as one. Being joined to Christ in a spiritual union, those who take the bodies which belong to Christ and commit sexual sin are actually dishonoring Christ. He is dishonored, not only because of our misusing His members; but, our members, being His members, means that we involve Him in our sin, in a sense. Those bodies which represent Christ here on earth surely are misrepresenting Him when involved with a harlot. Not only so, but the fact of most prostitution occurring at idolatrous temples meant that Paul was working hard to help the Corinthians to see that they were to fully leave idolatry.

Not only is sexual sin a sin against Christ, but it is sin against one’s own body, Paul says. John MacArthur says, “No sin has greater potential to destroy the body.” While other sins are apart from the body in that their effects are most often toward others more than toward ourselves, fornication is a sin against (Greek eis= into) that radically affects our bodies. The intimacy brought about by being joined to another is more than physical. It is an emotional intimacy. The damage that can be done to our bodies is indeed physical, and that of such a degree that it can kill us (See Proverbs 5:11,21-23;6:26-35;7:22-27) and condemn us, and that is an extremely emotional thing. In other words, all other sins do not have such a radical effect both immediately and in the hereafter as fornication, and especially that which is connected with idolatrous worship.

But, to take the issue of fornication being a sin into/against one’s body further, we must understand that our bodies are temples. We are desecrating the temple of the Holy Spirit. We remember that God does not take kindly to folks disrespecting His temple (See Leviticus 10:1-3;2Chronicles 26:16-23). No longer do we go to the temple to worship, but we are the temple. We sin into/against our own bodies because we desecrate the very holy of holies. Paul intends to shock (And I’m sure that he does so.) the Corinthians by making fornication analogous to having sex in the holiest place in the temple. In other words, fornication is sacrilege against our own bodies, the temples of God.

Not only so, but we are temples of the Holy Spirit because we have been purchased by the blood of Christ. The gospel truth is that Christ died to make us holy unto Himself (cf 1Corinthians 6:9-11;Ephesians 1:3-7;Titus 2:11-14). A God-Centered sexual ethic remembers that Jesus died to purchase us so that we could/would worship Him and find joy in Him more than in any other passion.

How do we glorify God in our body and in our spirit? We do so by seeking our joy first in Him, then by sharing our joy in Christ by showing Christian love in our sexual activities. We show love in that respect in two manners: 1. by refraining from sexual sin which is theft (1Thessalonians 4:1-8). We steal by taking that which is not our own- it is not our own because we are not married to the person, and it is not our own, because it is not ours to give to one who is not our spouse. 2. by passionately pursuing Christ and showing our joy in Christ to our spouse by being faithful to them as Christ is faithful to us. Not only so, but that love seeks to encourage the joy of our spouse just as Christ came that our joy might be full (John 15:11).

This is by no means an exhaustive study and exposition of the passage that is before us. Neither is it an exhaustive study of biblical sexual morality. I trust, however, that God will use this study to help us to understand where true joy is found (in Christ alone), and to lead us into the experience and sharing of that joy as we commit ourselves to enjoying God in the marriage bed. “Marriage is honourable in all, and the bed undefiled…” (Hebrews 13:4)

An update of this post.

Notes And Outline Toward An Understanding Of The Genesis Creation Account

1. The occasion and purpose of the writing of Genesis.

2. Ancient Near Eastern myths and Genesis’ account of the creation.

3. An Old Testament theology of creation.

4. The Apocryphal texts and the creation account.

5. The Pseudepigrapha and the creation account.

6. Philo and Genesis.

7. Josephus and the creation account.

8. The Dead Sea Scrolls and creation.

9. A New Testament theology of creation.

10. A survey of the Apostolic Fathers’ view of creation.

11. Augustine and Genesis.

12. Luther And Calvin

13. The Genesis Hermeneutic Since Darwin

Signature of John Calvin (Photo credit: Wikipedia)

Calvin on Romans 11:22

“Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.” (Romans 11:22)

We now understand in what sense Paul threatens them with excision, whom he has already allowed to have been grafted into the hope of life through God’s election. For, first, though this cannot happen to the elect, they have yet need of such warning, in order to subdue the pride of the flesh; which being really opposed to their salvation, ought justly to be terrified with the dread of perdition. As far then as Christians are illuminated by faith, they hear, for their assurance, that the calling of God is without repentance; but as far as they carry about them the flesh, which wantonly resists the grace of God, they are taught humility by this warning, “Take heed lest thou be cut off.”

John Calvin, Calvin’s Commentaries, Ro 11:22 (Galaxie Software, 2002; 2002).

 

When Is A Prophecy A Commandment? When A Commandment Is A Prophecy.

Odd title, isn’t it? Odd, and now it’s one that must be explained and justified.

One of the things with which we struggle (and I think God’s people have struggled with this for years) today is how to understand the way the New Testament interprets the Old Testament. (By the way, I highly recommend The Commentary of The NT Use of The OT.) I ran into this when I read the following passage.

“Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.” (Acts 13:46–47, AV 1873)

Notice that Paul stated that God commanded the church to carry the Gospel to the Gentiles. The issue is, however, that Paul actually quoted a prophecy concerning Jesus.

“And he said, It is a light thing that thou shouldest be my servant To raise up the tribes of Jacob, And to restore the preserved of Israel: I will also give thee for a light to the Gentiles. That thou mayest be my salvation unto the end of the earth.” (Isaiah 49:6, AV 1873)

How does this prophecy become a command?

Well, let me take a bit of an odd route to get to my conclusion.

The prophecy becomes a commandment in essentially the same way that a commandment becomes a prophecy.

“What in the world do you mean, Jason?”

Well, I mean that this is not the first instance in which a text has been understood by the apostles to be of a bit of a different nature than you and I would understand it.
Consider how John understood Exodus 12:6

“In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof.” (Exodus 12:46, AV 1873)

John spoke of this as a prophecy, saying,

“But when they came to Jesus, and saw that he was dead already, they brake not his legs: but one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.” (John 19:33–36, AV 1873)

 

Note how that John considers the command to be a prophecy. Why? Because John understood that the Passover lamb was a type of Jesus, the lamb of God (John 1:29;1Corinthians 5:7), and that the fact that there was a specific command regarding the bones of the lamb pointed to Jesus and His bones not being broken. Thus the command was also a prophecy.

What does this have to do with the text before us? Much, because this text shows something that is the inverse of what we just saw. Here the text sees the prophecy becoming a command instead of a command becoming a prophecy.

The prophecy was that Jesus would be a light unto the Gentiles, showing the glory of God unto the ends of the earth. That prophecy was not fulfilled during Jesus’ ministry. That prophecy had to be fulfilled, though, so how was that going to happen?

This prophecy had to be fulfilled, but how would that be done without Jesus being present to do so? Wait! The church, the body of Christ, is present. This can be fulfilled by Christ through His people. Did He not command the church to go into all the world and preach the gospel? Indeed He did.

Seeing that prophecy must be fulfilled, it was imperative that the prophecy of the light of the gospel reaching the Gentiles be fulfilled. The necessity of fulfillment means that the evangelistic mission of the church to the Gentiles was a must. For this reason, the prophecy was also a commandment, because the church had to do the work of Christ to the glory of God.

There was no alternative.

There was not another option.

There was only the issue of whether the church would do what she should, or not.

There was only obedience to the prophetic command, or disobedience to it.

Thus it is that a prophecy became a commandment in essentially the same manner that a commandment became a prophecy.

Phil over at Dappled Thoughts posted about the new birth and its relationship to the kingdom of God. We discussed some of this over at Theologica, though I was mostly trying to ask questions for the purpose of refreshing things in my mind, and to see what perspective others would give on the issue.

I wanted to throw out a few things for consideration:

1. The issue of the kingdom is not exclusive to Israel. In fact, the issue of the kingdom is a creation issue. There it is seen as the dominion mandate. Man, made in the image and likeness of God, is to rule (exercise dominion) as God’s representative (Genesis 1:26-28).

2. The issue of everlasting life goes back to the Garden as well. In the Garden was the tree of life. Man could have eaten of that tree and lived forever. Instead man chose to disobey God and died both spiritually and physically (Genesis 3) . Now man can live forever. Jesus is the resurrection and the life (John 11:25), and He gives access to the tree of life and man can again live in Paradise (Revelation 22:1-5,14-15).

3. These things do indeed tie in with promises to Israel (Isaiah 44:1-5;Ezekiel 36:25-28;37:1-14). The promises to Israel are about restoring what was lost in Eden.

Nicodemus was told by Jesus that, to be a citizen of the kingdom, he must be born again. In John 3:7 things turn from singular to plural. Not only does Nicodemus need to be born again, he is told that all must be born again. This is also seen in John 3:3, where Jesus stated that a man must be born again or he won’t see the kingdom.

Sin brought death to man. Man no longer has access to the tree of life, because man was driven out of Paradise. Jesus is restoring the kingdom of God and those who believe will once again have access to Paradise and the tree of life.

How is this? Jesus, the second Adam, died for our sins and was raised for our justification (Romans 4:25). Jesus bruised the serpent’s head (Genesis 3:15;Hebrews 2:14;Revelation 20:1-10). The curse has been, and is being conquered. New life is available. Sinful men can become new creatures in Christ who will take part in the new creation (Ephesians 2:1-7;2Corinthians 5:17).

The duty of all men today is to believe Jesus.

“Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.” (Hebrews 10:38–39, AV 1873)

Image via Wikipedia

Verse 18. “Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of One the free gift came upon all men unto justification of life.”

And he insists again upon it, saying,
Verse 19. “For as by one man’s disobedience many were made sinners, so by the obedience of One shall many be made righteous.
What he says seems indeed to involve no small question: but if any one attends to it diligently, this too will admit of an easy solution. What then is the question? It is the saying that through the offense of one many were made sinners. For the fact that when he had sinned and become mortal, those who were of him should be so also, is nothing unlikely. But how would it follow that from his disobedience another would become a sinner? For at this rate a man of this sort will not even deserve punishment, if, that is, it was not from his own self that he became a sinner. What then does the word “sinners” mean here? To me it seems to mean liable to punishment and condemned to death. Now that by Adam’s death we all became mortals, he had shown clearly and at large. But the question now is, for what purpose was this done? But this he does not go on to add: for it contributed nothing to his present object. For it is against a Jew that the contest is, who doubted and made scorn of the righteousness by One. And for this reason after showing that the punishment too was brought in by one upon all, the reason why this was so he has not added. For he is not for superfluities, but keeps merely to what is necessary. For this is what the principles of disputation did not oblige him to say any more than the Jew; and therefore he leaves it unsolved. But if any of you were to enquire with a view to learn, we should give this answer: That we are so far from taking any harm from this death and condemnation , if we be sober-minded, that we are the gainers even by having become mortal, first, because it is not an immortal body in which we sin; secondly, because we get numberless grounds for being religious (φιλοσοφίας). For to be moderate, and to be temperate, and to be subdued, and to keep ourselves clear of all wickedness, is what death by its presence and by its being expected persuades us to. But following with these, or rather even before these, it hath introduced other greater. blessings besides. For it is from hence that the crowns of the martyrs come, and the rewards of the Apostles. Thus was Abel justified, thus was Abraham, in having slain his son, thus was John, who for Christ’s sake was taken off, thus were the Three Children, thus was Daniel. For if we be so minded, not death only, but even the devil himself will be unable to hurt us. And besides there is this also to be said, that immortality awaits us, and after having been chastened a little while, we shall enjoy the blessings to come without fear, being as if in a sort of school in the present life, under instruction by means of disease, tribulation, temptations, and poverty, and the other apparent evils, with a view to our becoming fit for the reception of the blessings of the world to come.
Verse 20. “Moreover the Law entered: that the offense might abound.”
Since then he had shown that the world was condemned from Adam, but from Christ was saved and freed from condemnation, he now seasonably enters upon the discussion of the Law, here again undermining the high notions of it. For it was so far from doing any good, he means, or from being any way helpful, but the disorder was only increased by its having come in. But the particle “that” again does not assign the cause, but the result. For the purpose of its being given was not “in order that” it might abound, for it was given to diminish and destroy the offense. But it resulted the opposite way, not owing to the nature of the Law, but owing to the listlessness of those who received it. But why did he not say the Law was given, but “the Law entered by the way?” It was to show that the need of it was temporary, and not absolute or imperative. And this he says also to the Galatians, showing the very same thing another way. “For before faith came,” he says, “we were kept under the Law, shut up unto the faith which should afterwards be revealed.” And so it was not for itself, but for another, that it kept the flock. For since the Jews were somewhat gross-minded, and enervated, and indifferent to the gifts themselves, this was why the Law was given, that it might convict them the more, and clearly teach them their own condition, and by increasing the accusation might the more repress them. But be not thou afraid, for it was not that the punishment might be greater that this was done, but that the grace might be seen to be greater. And this is why he proceeds,
“But where sin abounded, grace did much more abound.”
He does not say did abound, but “did much more abound.” For it was not remission from punishment only that He gave us, but that from sins, and life also. As if any were not merely to free a man with a fever from his disease, but to give him also beauty, and strength, and rank; or again, were not to give one an hungered nourishment only, but were to put him in possession of great riches, and were to set him in the highest authority. And how did sin abound? some will say. The Law gave countless commands. Now since they transgressed them all, transgression became more abundant. Do you see what a great difference there is between grace and the Law? For the one became an addition to the condemnation, but the other, a further abundance of gifts. Having then mentioned the unspeakable munificence, he again discusses the beginning and the root both of death and of life. What then is the root of death? It is sin. Wherefore also he saith,
Verse 21. “That as sin reigned unto death, even so might grace reign through righteousness unto eternal life, through our Lord Jesus Christ.”
This he says to show that the latter ranks as a king, the former, death, as a soldier, being marshaled under the latter, and armed by it. If then the latter (i.e. sin) armed death, it is plain enough that the righteousness destructive hereof, which by grace was introduced, not only disarms death, but even destroys it, and undoes entirely the dominion thereof, in that it is the greatest of the two, as being brought in not by man and the devil, but by God and grace, and leading our life unto a goodlier estate, and to blessings unlimited. For of it there will never be any end (to give you a view of its superiority from this also). For the other cast us out of our present life, but grace, when it came, gave us not the present life, but the immortal and eternal one. But for all these things Christ is our voucher. Doubt not then for thy life if thou hast righteousness, for righteousness is greater than life as being mother of it.

Philip Schaff, vol. 11, The Nicene Fathers, electronic ed., 0 (Garland, TX: Galaxie Software, 2000).

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