Use the Law Properly (1:8-11) | Adult Sunday School

Have it going? Do they know what they're doing? Do they have it going? Are they ready? What's that? I don't. Oh, okay. Well, I mean, mom wanted me farther forward. Alright, is he aware that we're doing sound check?

Oh, okay. It was the night before Christmas all through the world. It was the night before as usual. Shepherds sat on a hillside looking up at how deep was the darkness the night before Christmas. It seemed to be just a night was coming.

Like children with secrets to tell before Christmas.

Good morning, everyone. Good to see you today. We're glad you're here. Glad you made it here on the highways this morning. Thankful that the Lord has brought you here. And we're going to continue on our study of 1 Timothy this morning.

And this morning we're going to see house rule number 2. Use the law properly. There's an outline for you. If you don't have one, maybe raise your hand and it can find its way to you or you can find it.

There's some back here on the countertop back here. We need one back here if anybody wants to grab one or two and send them out. You'll see there's some blanks to fill in this morning. I'm going to put you to work a little bit this morning.

You thought this was going to be a day of rest. The Christian Sabbath. There's no Christian Sabbath. It's 2 ,000 years ago. This would have been the first day of your work week. Yesterday was the Jewish Sabbath.

You know when you were out skiing or snowing, playing in the snow. So I put you to work a little bit this morning filling in some blanks. This morning again we're going to return to our study through 1 Timothy, house rules for God's church.

False Teachers and the Proper Use of the Law

Last Sunday we saw rule number 1. Very important foundationally in the church. No false doctrine. Christ is the Lord of the church. He is the head of his body, the church, and he mediates that lordship through his word by the power of his spirit.

That's how he brings people into the church through the gospel. That is also how he builds the church up and matures it through his word. As we saw last time false teachers displace the word of God with their own fleshly teachings.

The Apostle Paul was warning Timothy and charging him that he had to confront false teachers in his work at Ephesus. And that is where we left off last time. False teachers had come into that church just as Paul had prophesied really back in five years before with the Ephesian elders.

We saw that in Acts chapter 20, that's recorded. That they're going to come in from the outside and persecute the church, but they're also from among your own selves, he said, there will come in false teachers.

So we saw that principle that the church is persecuted from the outside but it is perverted from the inside. So we saw last time too that these men, these false teachers he said, they are desiring to be teachers of the law without understanding either what they are saying or the things about which they make confident assertions.

And we noted that that's a bad combination. Not knowing what you're talking about at the same time making confident assertions. And not knowing you don't know. Yeah, that's kind of the first step, right?

To knowing that. But this is how Paul describes them and they were a danger to the church. And that was one thing Timothy was going to have to confront as he stayed in Ephesus as Paul went on to northern Greece or Macedonia as he said.

And so he charged him with what he had to do and he delegated his apostolic authority to him and the way these people in these churches were using the law was not proper. It was not lawful as we're going to see.

And so this morning we're going to see house rule number two use the law properly, or as Paul says legally. So before we open our study this morning let's commit our time to our Lord and ask His blessing.

Our Father we thank You for Your great grace in our life. We know that it is because of that grace that we are even able to gather here today. We know that You gave us that grace in Jesus Christ and it is through Him that we can know You.

And so we just praise You for that. We know that it is by Your same grace that You have brought us here together this morning. We pray that You would be our teacher, that by Your Spirit You would minister Your word to every heart here, that You would accomplish every purpose that You have, and then we will praise You in His name.

Amen. Well verses 8 -11 is our passage for this morning as we look at the proper use of the law. And it's only natural that after describing these false teachers who were using the law improperly that Paul would just take a little time and discuss something about the proper use of the law.

He says in verse 8 -11 and I'm just going to read through all these verses. It's one sentence in the original Greek and it's also in many of the translations a single sentence. So I'm just going to read right through it for our reference.

Paul says, Now we know that the law is good, if one uses it lawfully, understanding this, that the law is not laid down for the just, but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, in accordance with the gospel of the glory of the blessed God with which I have been entrusted.

The Law Is Good and Reflects God's Character

Well the first thing we're going to see, and it's there in your outline, the law is good. The law is good if it is used lawfully. The Apostle Paul really is probably anticipating people that say, well, you're going to criticize the law Paul?

What do you think? You think the law is not something good? And so he has to very carefully deflect that criticism and say no, the law is good. It's good if you use it lawfully and it's also good intrinsically and inherently.

He has to acknowledge that the law is good. He needs Timothy to know and his readers to know, because remember this letter is going to be read to the churches, that he did not have a low view of God's law.

He's going to lift it up to its proper place, but he's also needing to show its proper usage within the church. Paul's condemnation was not for the law itself, but for those who wanted to elevate themselves to be teachers of the law while at the same time using it for the wrong purpose.

It all depends on how a person uses the law, Paul says. That little sentence in many translations in English begins with the word now, which is certainly within the range of meaning of that word, but it also can be translated but.

And the word but has a little stronger contrasty force to it, and I think that's what he's doing. In contrast to these false teachers, we need to understand the proper use of the law. And he says we know.

So certainly Timothy would have been his protege, his student, he had been with him on other ministry situations, and he would have been well acquainted with Paul's understanding of the law. And remember that Ephesus is Gentile country.

Ephesus is Gentile country and probably the bulk of the people there did not have that Old Testament background and grounding that you would have in a people of a Jewish background, Jewish converse to Christianity.

So they would have been very vulnerable to a misunderstanding or a misteaching or being misled as to the purpose of the law. And so his point here is that he's going to straighten that out. And the first thing he says is even though I'm going to criticize the bad use of the law, the law intrinsically is good.

He uses a word here that could also be translated useful, useful. It's a word that means good, excellent in its nature and characteristics, and therefore it is well adapted to its ends, to what its purpose is.

In other words, it's not just beautiful from the outside, it is functionally good, functionally beautiful as well. The law is inherently good because God had given it. It's a reflection of his holy character and nature.

The law is revelation from God and it's also revelation of God. You want to know what God is like? Look at his law. That's his standard. That's his holy standard. If you want to know what a government is like, if you want to know what a nation is like morally, look at the laws.

Right? And certainly you have noticed even in our own nation laws that flex and change and year by year, decade by decade change may or may not reflect God's standards. I mean they used to make laws that protected you from perversion.

And then they began to make laws that protected the perversion. And then they began to make laws that just didn't protect the perversion, they made laws that promoted the perversion. And now they're making laws that don't just protect and promote the perversion, they're making laws that impose the perversion.

But that's human law. God's law, God's word does not flex or change because he doesn't flex or change. It's a revelation of his character. It's very well represented in the Old Testament. Listen to Psalm 19.

In Psalm 19 you're going to hear how the psalmist looks at the law of God. And he uses all these different terms, law, testimony, precepts and so on. But it's not, it's what it looks like from the outside but also what it does.

And both those things are in view here. He says, and this is just Psalm 19, 7 -11, the law of the Lord is perfect, reviving the soul. The testimony of the Lord is sure, making wise the simple. The precepts of the Lord are right, rejoicing the heart.

The commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring forever. The rules of the Lord are true and righteous all together. More to be desired are they than gold, even much fine gold.

Sweeter also than honey and drippings.

Of the honeycomb. Moreover, and notice.

What he says, he uses this terminology, these adjectives, each one of them is a descriptive term and then it tells you something about what it results in. He says, the law is not laid down for the just but for the lawless and disobedient.

Again, echoing the Ten Commandments. For the lawless and disobedient, now the people who are lawless means they have no law, they don't care about the law, they have no standards. And that produces disobedience or rebellion against God.

And then he says it's for the ungodly and sinners. These are people that have no regard for anything sacred, no regard for anything holy. Everything is profane or natural or earthy. Of course that results in sin or them being sinners.

They have no regard for anything holy because they have no regard for God. And then he says for the unholy and profane. Very much the same thing. They're indifferent to anything that is right. There's no such thing as right or wrong.

Or they take it upon themselves to determine what is right or wrong. And that produces profane behavior. They basically stomp on and destroy anything that is from God. These things relate to their relationship to God as the first table of the law does.

Now in the second set of sins, it corresponds with the second table of the law, those dealing with our relationships to other people. He says for those who strike their fathers and mothers. Fifth Commandment, honor your fathers and mothers.

That certainly is a violation of that. He then says for murderers, Sixth Commandment, do no murder. The sexually immoral, he says, this is a violation of the Seventh Commandment, the prohibition against adultery or sexual activity outside of marriage.

Paul actually uses the Greek noun pornos. Guess which word we get from that? Absolutely transliterated right into our language. Any type of sexual sin, men play all kinds of word games and they can call it whatever they want.

They can describe it however they want. Paul through the Spirit of God calls it pornos. That's where we get that word. Sexual activity outside of God's marriage. In Genesis, God defined male. He defined female.

He created marriage and defines marriage. He defined the intimate relationship between a man and a woman within marriage. He confined that to marriage. That created freedom in many other areas of life.

What do you see nowadays? The exact opposite. No rules for sexual activity. We don't want to be confined in that area. We want to be able to define it however we want, people say. There's no rules, no limitations on anything.

And they want to restrict and confine behavior in a whole lot of other areas, do they not? Absolutely have taken God's created order and turned it upside down. Well, he goes on and he says, men who practice homosexuality, this also would have been a violation, is a violation of the seventh commandment.

Enslavers, people who enslave other people, steal other people in order to slave them, that's a violation of the eighth commandment. Thou shalt not steal. Violation of the ninth commandment, liars, perjurers, don't bear false witness against your neighbor or anybody else.

Don't lie. And then in case somebody is listening and they're sort of ticking things off and they say, okay, that's not me, no, no, that's not me, that's not me, Paul just casts a really big net and he just encompasses everybody and wraps them up in this net when he says, and whatever else is contrary to sound doctrine.

So if you think you escaped Paul's little list here, you didn't. None of us do. It's a very wide net he casts. People have also noted, students have noticed that the tenth commandment against coveting is not mentioned here, or something that doesn't fit that category.

Well, certainly whatever else is contrary to sound doctrine encompasses coveting. And if you want to know something about Paul's view of coveting, go to the end of 1 Timothy, read chapter 6, verses 9 and 10, and Paul is exhorting people with wealth in the church in that area.

So he definitely understands coveting, he understands that it's part of the picture, but he just wraps it all up in one big package by saying, anything else contrary to sound doctrine. This word sound is used repeatedly by Paul in all three of these pastoral letters.

It's a word that from the Greek word is hougaino. Now I try to not get down too much into the greeky, squeaky, geeky kind of stuff here, but this is a word that you would recognize. We have it in our language, hougaino.

And the word hygiene, we get it from this. Hygiene. And you also have to be careful that you don't take a contemporary meaning and sort of try to read it back into, you have to understand the word as it's being used.

But it's very easy to see this word is being used by Paul in the same way that we would use it. It's used elsewhere in the New Testament to speak of physical health. But here and elsewhere it describes the word of God, that which is healthy, that which is not contaminated from something else, that which is purely the word of God.

This was a huge issue, as you know, back in the Reformation. Catholic church would say sure, salvation is by grace. Sure, salvation by faith. Sure, Christ. Sure, the word of God in Scripture. Except the reformers said, wait a minute, only, only faith, only Scripture.

Scripture alone, Christ alone, faith alone, grace alone. And that created the dividing point. It's easy to pile on all kinds of things to what Scripture teaches and say, well sure, we teach and preach the word of God, but do you teach it uncontaminated?

That's the key. And as you know, Paul was a very gentle person, and even to the Galatian Christians, he talks about how gentle he was when he was with them like a nursing mother. But you also know that Paul, when it came to defending the gospel, the purity of the gospel, he was about as gentle as a sledgehammer.

And he did the same thing to the Galatian Christians. He really castigated them for allowing the gospel to be contaminated. So he says, whatever else is contrary to sound doctrine. Every New Testament church, if it's worthy of the definition, must have sound doctrine or its people will not be spiritually sound or healthy.

It's just axiomatic, it's fundamental. Well, the law was given then to restrain sin, all these sins, it was also given to reveal the holiness of God. And again, we're not going to be doing a fully orbed systematic theology of the law, but just enough for us to see how Paul is referring to this here and what he means by this.

In Leviticus 20, verses 7 and 8, God says to the Israelites, consecrate yourselves, therefore, and be holy, for I am the Lord. It's actually the word Yahweh. I am Yahweh your God. Keep my statutes and do them.

I am Yahweh who sanctifies you. So you can see the sanctifying or restraining purpose of the law, it reveals the holiness of God. He wants his people to be holy. And then it's also given to generate an awareness of our sins.

And we're going to just survey just a little bit of what Paul taught in Romans. Romans, of course, is Paul's great theological treatise on justification by faith alone, and so that would be the go-to place.

But we want to just do a brief survey here to generate an awareness of our sin. Chapter 3, verses 19 and 20, Paul says,. Now we know that whatever the law says, it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God.

For by the works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. Very important concept there. Through the law comes knowledge of sin. God gave his law to generate an awareness of our sin, and also to produce a sense of guilt.

The whole world wants to have emotional freedom, wants to feel emotionally good. In the church, God wants to produce guilt. He wants to infect us with the bad news of our guilt before the good news of his grace is going to have any meaning at all.

And so that's one of the purposes of the law, generate an awareness of our sin, produce a sense of guilt. It's also given to stir up more sin within us. This is Romans chapter 5. And I encourage you to go back through these passages and look at all these verses in their context, be a Berean, and you will see what Paul is arguing here, to stir up more sin within us.

In chapter 5, Paul says in verse 20,. That seems a little bit counterintuitive. Wait a minute, you mean God gave the law to stir up more sin within us? Yes, exactly right. That's what he did, and that's what it's supposed to have.

But for a really good purpose. And interesting there in that verse, the law came in. Paul uses a word there that means to come in alongside. To come in alongside. Alongside of what? The Abrahamic covenant had already been given.

The Abrahamic covenant is the great covenant in Scripture that was given to Abraham and it was given four centuries plus before the law was given. So the law came in to accommodate the Abrahamic covenant in the sense that the Abrahamic covenant didn't deal with men's sins.

It's the promises of God through the Messiah who would come through the seed of David. But the law had to come in to accomplish these things, to convict people of their sin, to stir up guilt, and to stir up more sin within us.

So that's what he means by came in, came alongside to increase the trespass. Well, it also came in to show us the source of sin. Produce guilt and stir up more sin within us to show us that the source of sin is within us.

Again, this is Romans chapter 7. If you look at, oh let's start with verse 7. What shall we then say, Paul says, that the law is sin? By no means. If it had not been for the law, I would not have known sin.

For I would not have known what it is to covet. See, Paul's very well aware of covetousness in Scripture. Here it is right here. If the law had not said, you shall not covet. But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness.

For apart from the law, sin lies dead. I was once alive apart from the law, but when the commandment came, sin came alive and I died. The very commandment that promised life proved to be death to me. For sin, seizing an opportunity through the commandment, deceived me and through it killed me.

So not only does it produce a sense of our guilt, does it stir up more sin within us, it shows us that the source of sin is within us and gee, that sin produces our death. The wages of sin is death. And H, and to show us the sinfulness of sin.

Paul here is, and you should work through this yourself, it's an amazing thing. Again, it's counterintuitive. Wait a minute, the law stirs up more sin? Yes it does. That's why it's so absurd that somebody could think they could be saved by the law.

All that does is stir up more sin in you and show you that you cannot be saved by keeping the law. He says in verse 14, we know that the law is spiritual, but I am of flesh. The responsibility always, it's not the law that can't save, that's inadequate in some way, it's the sin that lies within each one of us.

So, the law was given to restrain sin, to reveal the holiness of God, to generate an awareness of our sin, to produce a sense of our guilt, to stir up more sin within us, to show us that the source of sin is within us, and that sin kills us, and to show us the sinfulness of sin.

And another thing Paul says in Galatians 3, to be our temporary guardian. To be our temporary guardian. This is a very important concept. It shows you not only what the law, one thing the law was intended to do, but also the temporary nature of it.

In Galatians chapter 3 starting in verse 19 Paul says, Why did the law come? It was added because of transgressions. Again, it was added to complement the Abrahamic covenant. But it was added temporarily.

Why then the law? It was added because of transgressions until the offspring should come to whom the promise had been made. And it was put in place through angels by an intermediary. Speaking of Sinai and the days after that when the law came to the people.

When you see that word until in Scripture, that tells you there's an end point to something. It came in until. Very important little exegetical clue there in the context, speaking of the law. It says, Is the law then contrary to the promises of God?

The promises of the covenant? Certainly not. For if a law had been given that could give life, then righteousness would indeed be by the law. That's part of his whole argument. But Scripture imprisoned everything under sin so that the promise by faith in Jesus Christ might be given to those who believe.

Now before faith came we were held captive under the law, imprisoned until the coming faith would be revealed. So then the law was our guardian until Christ came in order that we might be justified by faith.

This word guardian here, the purpose of the law, is a word that's very interesting. And Paul here, he's relying on the people reading this to understand the cultural background of this word. In the ancient Greco-Roman world the Romans who admired the Greek culture very much often had Greek slaves in their household.

And they would appoint one of their Greek slaves to be a guardian over some of their young boys. A dictionary of Greek and Roman antiquities describes it like this. The Greek word is pedagogos. And it says the office of tutor, they call it.

It really wasn't quite a teacher but more of a guardian. It says this man, this slave in the family, the children were assigned to one of the most trustworthy of the slaves. This is the pedagogos slave.

The sons of the master were committed to his care on attaining their sixth or seventh year. Their previous education would have been conducted by females. They remained with the tutor until they attained the age of puberty.

His duty was rather to guard them from evil, both physical and moral. He went with them to and from the school or the gymnasium. He accompanied them out of doors on all occasions. He was responsible for their personal safety and for their avoidance of bad company.

They had teachers who taught them various skills in music, mathematics and so on. But this guardian was more somebody who was to keep care of them, to guard them, keep them away from evil and to protect them.

He even carried their books, their instruments, whatever they needed to study with the other teachers who taught them. Paul says the law was like this. It was there to keep us under guardianship temporarily until we came to faith.

To lead us to faith in Christ. That's J. To be a temporary guardian and to lead us to faith in Christ. Before a person trusts Christ through faith, they are under the law. The passage says imprisoned, held captive.

So the Christian Paul elsewhere and again in Romans chapter 6 he tells us you are not under law but under grace. And the reason he gives that is developed in chapter 7 again in Romans. You have died to the law.

He sort of circles back up to what he said in chapter 6. If you're baptized into Christ, you're baptized into His death. You're united in His death through spirit baptism. You've died to the law, therefore you're not under the law.

Somebody that's dead is out from under law. And he uses that illustration of marriage to show that. So the law has those purposes. It has a restraining use, it has a condemning use, and it has a sanctifying use.

We are not sanctified by keeping the law, but the sanctifying purpose of the law in the big picture is to move us to faith in Jesus Christ. Because He'll do what the law cannot do, and that is save us from our sins.

The Gospel of the Glory of the Blessed God

Number 4 in your outline there, Roman numeral 4, the law can't do what the gospel can do. All of that law breaking, all of the sin described here, all of the sin, it's like a deadly disease that infects the body and it metastasizes.

It spreads throughout every organ, every cell, every non-physical aspect of our person, our heart, our mind, all of our thought processes are infected by sin and eaten up and killed. Sin is a deadly disease.

And I always get a kick out of people that think they have free will. Their will, is your will somehow separated from your heart? Remember what Jeremiah said about the heart of man? Desperately wicked and deceitful.

Our immaterial being is absolutely contaminated with sin. If it's your heart, your mind, your thought processes, all of it. You can't disconnect the will of man, what does it do, orbit around you like some kind of a planet, an orb, disconnected and absolutely pure from the rest of your immaterial being?

No. The will is just as contaminated by sin as every other aspect of our being. That's just the way it is. That's what Scripture teaches. And the law can't save you from that. Only Christ. Paul goes on in 10B and he says whatever else is contrary to sound doctrine in accordance with the gospel of the glory of the blessed God with which I have been entrusted.

The gospel is sound or healthy doctrine. Romans 1 .16 Paul said I am not ashamed of the gospel for it is the power of God unto salvation. 2 Timothy 3 .16 he just encompasses all of Scripture. All Scripture is God breathed and profitable.

So in those categories of course the law is part of God's Word. It has a profit to it. But you can't use it for what it wasn't designed to use. To be used for. It cannot save. But what the gospel does do, the gospel glorifies God in verse 11.

He calls it the gospel of the glory of the blessed God. It not only glorifies God, it is from God and the gospel also is our sacred trust. He ends that passage by saying the glory of the blessed God, the gospel of the glory of the blessed God with which I have been entrusted.

Paul understood the Word of God and the gospel is a sacred trust. He understood it he wants to pass that on to Timothy and of course it needs to be passed on to us as well. The church is one generation they say away from extinction.

We have the baton. We have the gospel and we need to pass it on to others. So the law is good if it is used lawfully. The law was not given for the just but for the unjust to restrain sin, to reveal the holiness of God, to generate an awareness of our sin, to produce a sense of our guilt, to stir up more sin within us, drive us to the cross, to show us that the source of sin is within us and that sin kills.

To show the sinfulness of sin, to be our temporary guardian, to lead us to faith in Jesus Christ. The law cannot save. It cannot. Only the gospel of Jesus Christ can. Now, if we could hold questions maybe for next time, I wanted to present an illustration of the proper use of the law.

The Way of the Master Illustration

Now Peter Hammond has agreed to come and do that because he's teaching a class in evangelism, Way of the Master, and he's going to talk about the proper use of the law, how it's done and he wants me to be the unregenerate guinea pig.

Thanks Jeff. So, we're going to have a conversation as if we just met in some sort of environment perhaps out in the real world out there and I would want to start the conversation with something, be a good overnighter.

Nice to meet you, my name's Peter. Hi Peter, good to meet you. My name's Jeff. Jeff, nice to meet you Jeff. So wow, snow on the ground already, isn't it wonderful? Yeah, yeah. So Jeff, I'm curious you know we've got a few minutes to hang out here, I'm curious what do you think happens when we die Jeff?

Well, I mean I hadn't thought that much about it, I mean it's probably maybe nothing, maybe we just slide into oblivion or I don't know, it depends on how hard a person tries. Oh, so kind of like about doing good?

Well yeah. So would it be okay to ask you, do you consider yourself to be a good person? I'm as good as most, probably I guess. Well I'm curious, in your lifetime, how many lies do you think you've told Jeff?

Before the age of seven? Probably a lot, yeah. So what would you call somebody that's told lies? What would I call them? I'd call them a liar. Okay, alright, so in your lifetime have you ever stolen anything even if it was small?

Now remember, you did just tell me you were a liar, so if you could be truthful about this I'd appreciate it. Well, something like a paper clip out of the office, something like that? Regardless of its size, have you ever stolen anything?

Yeah, sure, I've stolen something. So what do you call somebody who steals things? I would call them a thief, they stole from me, that's worse than if they stole from somebody else, they stole from me, they're a thief.

So what would that make you then? Well I guess that would kind of put me in the category of being a thief. No it wouldn't, it would make you a lying thief. Yeah, have you ever used God's name as a cuss word, ever used His name in vain?

It's called blasphemy, very serious. Yeah, but I had a right to, I mean it was really bad. Well, it's very serious, in the Old Testament you know they actually used to stone people to death for that? I'm glad they don't do that anymore because I would have been stoned to death many times over.

And Jeff, I appreciate your honesty right now, I've got one more question to you, this is something that really convicted me. I guess I'm an honest liar because you just... Jesus said that if you, you know it's said of old, if you commit adultery, that even if you look at another person you've committed adultery in your heart, lusted after somebody.

Have you ever lusted after somebody else? Yeah, but she, you know, I mean she's walking around with that dress like that, I mean what do you expect? Okay, we don't need examples, we don't need examples.

Alright, so I just want to do a summary right now. This is not me judging you Jeff, this is you admitting... You're a man, you're a man. This is you admitting that you're a lying, thieving, blasphemous, adulterate heart.

And let's say today was the day that you died and you stood before God and he opened up the books in your whole life, everything you've ever said, everything you've ever done, everything you've ever even thought, and he judged you by his good and perfect law, would he find you innocent or guilty of breaking his law?

I'd be guilty. You would be guilty. So then as a good and righteous judge, should he send you to heaven or should he send you to hell for breaking his law? He should send me to hell. Okay, so Jeff, here's my question, does that concern you?

Yes it does. And rightly it should, rightly it should. Now, do you know what this judgeful, this wrathful God, who is also loving and merciful, did for guilty sinners like you and I so that we could be saved from the wrath to come?

Didn't he give us the law so we'd know how to live? No, we've already found out that you've broken the law, right, haven't you? Yeah, that wouldn't do me any good, would it? So here's what he did. 2 ,000 years ago, he sent his son Jesus Christ to be born here on earth.

He was born miraculously of a virgin. He lived a perfect life. He never sinned, not even once. The laws that we've broken again and again and again, he did perfectly. And then he went to something called the cross, where as he was on that cross, God the Father showed up, and he poured out his wrath on Jesus Christ for your lies, for your thieving, for your blasphemy, for my lies, for my thieving, for blasphemy, for every sin I've ever done and every sin I ever will do.

Jesus took the wrath of God on the cross, and right before he died, he said three very important words. Do you know what they were? It is finished. The debt has been paid. And then he died, he was buried in a tomb, and then something miraculous happened three days later.