Total Depravity

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Sermon given by Pastor Keith Foskey Sovereign Grace Family Church www.SGFCjax.org

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Well tonight we are going to continue what we started last week, and if you remember what we started last week we began to talk about the subject of Calvinism.
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The reason for that was because we have been in a study of Soteriology, and our study of Soteriology is the study of the doctrine of salvation.
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You'll notice on your handout, we have gone through ten lessons and some of those were two week long lessons.
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I'm going to take one of those.
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I don't have one of those up here.
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Some of those are two week long lessons that we went through, so we have been in the doctrine of salvation now for probably ongoing around three months or more.
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And I have all the parts here.
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Part 1, save from what? Part 2, definition of atonement.
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Part 3, extend the atonement.
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Common and special grace and justification and all those things.
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But I put part 10 as the five points of Calvinism because, as I expressed to you last week, the five points of Calvinism encapsulate an idea about God and about salvation that we as a church need to be able to define.
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Especially since we define ourselves as a Reformed Church.
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Reformed Churches, the one thing that holds Reformed Churches together in a sense, is a commitment to what would be called the doctrines of grace.
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The doctrines of grace are total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints.
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Those are the doctrines of grace.
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And if you're in a church that calls itself Reformed, one of the things that you can feel fairly confident about is they're going to hold to those five things.
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But those things did not arise out of the ether.
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Those things didn't just pop out onto the scene.
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Those five statements have a history.
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And I talked last week about the history of those five statements, how they came out of a synod called the Synod of Dort.
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And what had happened was there was a man who rose up against the Reformed Church.
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His name was Jacobus Arminius.
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His followers were called the Remonstrants.
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And the Remonstrants, Protestors, is what that word means.
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We know a lot about Protestors right now.
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Well, the Protestors were against the Reformed Church, and they had five heads of doctrine, free will, conditional election, unlimited atonement, resistible grace, and the ability to fall from grace.
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Those were the five positions of the Remonstrants.
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Those were the five points of Arminianism.
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And in response to that, the synod produced five heads of doctrine.
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They weren't called the Tulip until the early 1900s.
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We talked about that last week.
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The concepts were there.
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I used to listen to a pastor.
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He's retired now, but his name was Roy Hargrave.
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And he was the pastor of Riverbend Community Church, which is in Ormond Beach.
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It used to be Ormond Beach, First Baptist Ormond Beach, and then they changed their name to Riverbend Community Church.
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And Roy Hargrave, every year that he was the pastor, and he was the pastor there for a long time, every year, at least once a year, he would stop what he was doing, and he would preach a series on the doctrines of grace.
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And the reason for that is, he said, I never want our people to forget who we are.
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And I never want them to not be able to identify what distinguishes us.
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We call ourselves sovereign grace.
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Now people who know what that means, know what that means.
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People who don't, don't.
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And a lot of people don't.
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A lot of people don't know the difference between sovereign grace between any other name.
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But people who know what reform means, for good or for bad, will come here either with a positive attitude or one with an attitude to debate, and we've had both.
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We ought to be able to stand and know what we're talking about.
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And so for the next five weeks, I'm going to take each one of these doctrines, covenant of gravity, unconditional election, limited atonement, irresistible grace, perseverance of the saints, and I'm going to give a lesson on it.
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And my lessons on Wednesday night are only about 30 minutes, so it's not going to be a long lesson.
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But I want to show you how to understand these doctrines, and this should take us to our break.
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We normally take a break in August, so this should take us through to our break, and when we come back from our break, we'll start on ecclesiology, which is the doctrine of the church, go back to our systematic theology study.
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So it kind of fits well within the calendar.
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All right, so the doctrines of grace, the first one is total depravity.
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But remember what total depravity is.
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Total depravity is a response to the Arminian doctrine known as free will.
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The Arminian said man has a free will to do what he wants, how he wants, when he wants, and he can do good toward God if he so chooses to.
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The reformed or Calvinistic response is the doctrine called total depravity.
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Now, for a moment, I'd like to just discuss what the word depravity means, because it's not a normal word that we use in everyday language.
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Depravity.
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In fact, before I became a reformed teacher, I probably never used that word ever.
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I mean, I don't remember growing up and hearing, you know, people talk about depravity unless it was some expression of something that, something, you know, something really bad, it was an expression of depravity.
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But normally they don't use that word, normally they say depraved, right? Depraved is the more common use of language.
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And what does it mean? What does depravity mean? What does depraved mean? It means morally corrupt.
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If you say about someone, wouldn't you say that some of what you've seen on the news recently has been depraved? People beating other people in the streets.
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Watch the video of a man who was trying to guard his store.
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He was drug out onto the corner and was beaten almost to death.
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When they finally separated from him and saw his position, his arm had been twisted up behind his head, was sticking out from behind his head.
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It was, it had been, he'd been kicked and punched and stomped.
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His leg was folded up underneath him, his arm was twisted up behind his head, sticking up above his head.
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It was obviously his shoulder had been destroyed.
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And I said, boy, that's, that's depraved to do that to an image bearer of God.
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And so we know what depraved means.
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And another definition other than moral corruption is the word wickedness.
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The word wickedness is another word for depravity.
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And that's really the word I'm going to focus on because that's the word the Bible likes to use.
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The Bible uses the word wicked in many places.
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And guess who is the object of that word? Us.
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So when you think total depravity, maybe an easier way of thinking is totally wicked.
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Malcolm Muggeridge said this.
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He says, the depravity of man is at once the most empirically verifiable reality, but at the same time, the most intellectually resisted fact.
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I'll say it again.
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The depravity of man is at once the most empirically verifiable reality.
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It means we see it everywhere, but at the same time, it is the most intellectually resisted fact.
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Because when you talk to men, do they admit to their own depravity? No, they champion their own goodness.
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The Proverbs tell us that Proverbs say almost every man will declare his own righteousness.
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And all you have to do is spend just a few days going around asking people, are you a good person? You will get a 10 out of 10.
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I'm a good person.
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Once they've ever talked to me, they might tell you that if they've ever heard, because all you have to do is walk through the law, you'll see you're not a good person.
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So we talk about total depravity, total wickedness.
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And what does this mean? This means from a biblical standpoint that man is in a lost condition.
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He is in a depraved condition.
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He is in a wicked condition.
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And the other word, of course, is total.
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By total, you need to understand what the thought behind this is when we say total depravity or total wickedness.
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It does not mean that you are as depraved as you could be.
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Because in all honesty, no matter how bad a person is, he could always be a little more bad.
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Even Hitler loved his mama.
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That was the phrase I like to say, because, you know, you know, as bad as Hitler was, he had a girlfriend, if you can imagine, Eva Braun.
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Imagine being Hitler's girlfriend.
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Ladies, I mean, really, this is this is your man, you know, but you understand when we talk about total depravity, we're talking about the depravity that is touching every area of us.
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That's what it means when it says total depravity.
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There's not a part of us that's righteous.
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Our thoughts, our words, our deeds.
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You know, I've asked this before, what if you could take just your thoughts for one day, put them on a television screen and play them for all your friends? Would you have any friends left? I mean, just your thoughts.
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So the idea of total depravity is the depravity is throughout its total.
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It's not as bad as it could be.
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It's not utter depravity.
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And there is a difference.
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And oftentimes that needs to be explained.
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Utter depravity would mean, you know, like I said, just as bad as they can be.
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But it is total in that it reaches every area.
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And remember the distinction, the distinction for the Armenian is no man is not totally depraved.
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He has a free will.
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He can choose good.
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That's what the definition of free will is in Armenian ism.
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He can choose to do good.
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And we're going to talk about in a little while how we would respond to that before we get to any responses, I want to make a positive case because that's important.
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We should be able to make a positive case for total depravity.
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We believe in it.
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We should be able to make a positive case for it.
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And what I did was I sat down and I wrote 10 passages.
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Ten passages that I believe, without a doubt, prove man's total depravity.
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These are all from the New Testament.
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I also have three from the Old Testament, and there are more than 13 passages.
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But these are like if somebody said, can you prove to me total depravity? I go to one place, I go to Romans three, and that's where we're going to start.
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But I want to show you that Romans three is not within a vacuum.
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It sits within a larger context in Scripture.
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But if you will open up your Bibles in our first passage, we'll be Romans chapter three.
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If you know anything about Romans, you'll know that Romans three comes right after Romans two.
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Come on, that's a good.
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No, but the point of that is Romans chapter one is intended to tell us that.
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Men are wicked because of their rebellion against God and their idolatry, and Romans one points to.
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The wickedness of the Gentiles, primarily because of Romans two, it focuses on the Jews.
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And then when you get to Romans three, verse nine, he combines it and he says, what then are we Jews any better off? No, not at all, for we have already charged that all both Jews and Greeks are all under sin.
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So the whole first two chapters of Romans have been about trying to show, Paul is showing that everyone, Jew and Gentile, is under sin.
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We've already charged that both Jew and Gentile are all under sin.
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And then he begins to quote Scripture beginning at verse 10.
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Paul quotes several Scripture passages in a row and he begins, as it is written.
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There is none righteous, no, not one.
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So stop right there.
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How many are righteous? How many? Nobody.
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Not one.
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That's important, because one of the things we're going to see later, when we look at the objections to this doctrine, one of the first objections that the Armenian will say, well, wait a minute, there are people in the Bible that are called righteous.
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And if you can't understand how to harmonize that and understand the context of both of those, then you won't be able to give an answer to that objection.
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So the first thing that we need to see from Romans three is that none is righteous, no, not one.
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Is there, could he have said it any more clear? None is righteous, no, not one.
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And then he goes on to say, no one understands, no one seeks for God.
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You ever heard somebody say, well, that person's just seeking God.
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No, they're not.
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They're seeking all kinds of ways to rebel, but they're not seeking all kinds of ways to be obedient.
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He said, but they sure do feel like I feel like they really are seeking after God.
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The Bible says no one seeks for God.
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And of course, this is within a context as well.
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After a person is born again, they become a person who desires the things of God.
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But this is referring to before that.
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And prior to being born again, there is no God seeker.
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And that's literally what it says, there is no God.
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All the turn aside, how many have turned aside all together, they have become worthless.
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No one does good, not even one.
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Their throat is an open grave.
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They use their tongues to deceive.
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The venom of asps is under their lips.
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Their mouth is full of curses and bitterness.
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Their feet are swift to shed blood.
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Their paths in their paths are ruin and misery.
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In the way of peace, they have not known.
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There is no fear of God before their eyes.
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Verse 18 is the real nail that drives it home.
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Because if you think about this, what's the beginning of knowledge? The fear of the Lord is the beginning of knowledge.
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The Proverbs tells us the fear of the Lord is the beginning of wisdom.
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As we're told, this person has has no true wisdom, no true knowledge, because they have denied the very foundation of the existence of God.
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They don't fear God.
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And this is the natural state of the human soul.
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This isn't a particularly repugnant individual.
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This is everyone before regeneration.
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No, not one, you see.
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No one can say I was never depraved.
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No one can say I was never part of this group.
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You can say I'm saved now, I once was lost, but now I'm found.
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I once was dead, but now I live.
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Right.
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That's the whole point.
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Because before then, you was this.
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This was you.
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I remember this.
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That's the thing.
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I remember it.
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I remember when I didn't fear God.
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I remember when the only things in my life that mattered were the lust of the flesh, the pride of my eyes and the desire for possessions.
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And then what the Bible says is the very things that the natural man wants, the lust of the flesh, the pride of the eyes and the pride of possessions, the want of possessions.
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All I wanted was what I could have, who I could have, and I wanted it my way.
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This is the natural state of natural man.
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And he doesn't fear God.
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He doesn't seek for God.
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I got nine more.
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I should probably hurry.
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But this this one here, again, this is proof to me.
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And remember what Paul's doing, he's quoting Scripture, he's showing this is nothing new.
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This is Old Testament.
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And it's still as true as it was before.
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So that is what I call that ruin, rebellious and unrighteous.
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That's what we see in Romans three, ruin, rebellious and unrighteous.
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That's who we are.
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Ruin, rebellious and unrighteous.
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Now, the second one is in Ephesians chapter two.
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And let's make a quick run over there.
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We're going to look at all of these as quickly as we can.
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And I'll make this, I'll make these as a, it's a word, brief.
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That's not a word I'm accustomed to.
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I'll make these as brief as I can.
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Ephesians two, verses one to three.
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Again, if I were asked to stand in a court and testify to the depravity of man, I would start in Romans three, but then I would quickly run to Ephesians two.
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Because Ephesians two, in speaking to the Christian, it says, And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience, among whom we all once lived in the passions of our flesh, carrying out the desires of the body and of the mind, and were by nature children of wrath like the rest of mankind.
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What are we? We are children of wrath.
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Who is children of wrath? All mankind, it says.
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By nature, children of wrath.
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So not only are we ruined, rebellious and unrighteous, we are dead in sin and we are children of wrath.
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And that's just two.
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Now, the next one, I won't have you turn there just for the sake of time.
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But if you want to write it down, the next one is John 6, 44 and verse 65.
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It's John 6, 44 and 65.
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And the reason why I'm giving you two verses is because they both say the same thing.
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And Jesus is speaking.
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And by the way, a lot of people say, well, I don't know about old Paul.
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I want to hear what Paul has to say.
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I want to hear what Jesus has to say.
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And if you think Jesus and Paul disagree, you are wrong.
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Because it's all the Word of God.
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And if I have to defend Jesus and Paul as being harmonized, then you haven't even, you're not even in the conversation.
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You haven't even reached the ability to have a conversation.
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If you're still there.
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You should not think Paul and Jesus disagree.
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Jesus said in John 6, 44, no one can come to me unless the Father who sent me draws him and I will raise him up on the last day.
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I don't have to go there because this is the one I usually start with.
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I usually start with this one because as much as Romans 3 and as much as Ephesians 2 prove my point.
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As I said, a lot of people want to hear what Jesus has to say.
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And this is what Jesus has to say.
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No one can.
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The word can represents the state of being able to do something.
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He didn't say no one may.
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He said no one can.
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May represents right.
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Can represents ability.
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Michael, if you say, can I go to the bathroom? I might say, certainly you can.
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But that's not what you want to know.
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You want to know, may I go? May every English teacher ever say that to you? And the reason what she was doing was she was pointing out the difference between asking for permission or asking about ability.
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Certainly you can, but that's not what you're asking.
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You're asking if you have the permission.
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Jesus is not saying no one has permission to come to me unless the Father draws him.
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But he's saying no one has the ability to come to me unless the Father draws him.
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That's what the word can means.
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No one can come to me unless the Father who sent me draws him.
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And then in verse 65, he repeats it.
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And this is why I told you no one can come to me unless he be drawn by, or excuse me, unless it be granted to him by the Father.
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So the word granted to him is parallel to the word drawn in verse 644, chapter six, verse 44.
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In verse 44, it says drawn.
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In chapter six, verse 65, it says granted.
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And they're parallel.
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No one can come to Jesus unless God draws them and grants it to them.
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Which means free will's out of the water because there's something you can't do without God giving you the ability.
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That's right.
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If you want to argue your free will, I just killed the argument because you said you could do something and I said you can't do it unless God draws you.
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And I'm quoting Jesus, so I think I win.
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Again, I don't mean to sound sarcastic.
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It's been a lot of years, you know.
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And over the years, you start to sort of settle in till you hear the same arguments over and over.
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And it's just, it becomes to the point where you're just going, listen.
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Just, just sit down and listen.
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Because you haven't thought this through.
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You haven't thought this through.
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So he's unable to believe John 644 and 65.
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He's also unable to submit to God's law.
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That's Romans chapter 8, verse 7.
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I will ask you to look at that because that's one a lot of people don't look at.
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Again, we're running back to Paul as quick as we can because Paul is so good at explaining this.
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Romans chapter 8, verse 7 says this.
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It's talking about the difference between a life that is set on the spirit and life that's set on the flesh.
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And listen to what it says about the life set on the flesh.
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The mind, excuse me, mind set on the flesh.
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For the mind that is set on the flesh is hostile to God.
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For it does not submit to God's law.
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Indeed, it cannot.
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Those who are in the flesh cannot please God.
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What can someone who is in the flesh not do? Please God.
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Please God.
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Is that what it says? Is faith pleasing to God? It's the first and only thing because the Bible says without faith, it is impossible to please him.
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That's in Hebrews.
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So here again, can a person in the flesh please God? Is faith pleasing to God? So can a person in the flesh exercise faith? No, they have to be made spiritual.
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That's why Jesus said, unless you be born again, you will not enter the kingdom of God.
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Because spiritual rebirth is necessary for faith.
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So Romans 8, 7 and 8, to me again, just blows it out of the water.
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There's something you can't do.
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Can't exercise faith.
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Why? Because you're dead in sin.
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Ephesians 2.
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So we've said we're unable to believe, we're unable to submit.
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1 Corinthians 2, 14.
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I won't make you turn there.
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The next one, this is number five.
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You're unable to receive spiritual things.
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You know what it says? It says to the natural man, the things of God are foolishness.
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He is unable to accept them.
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1 Corinthians 2, 14.
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The natural man receives not the things of the Spirit of God for they are foolishness to him.
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1 Corinthians 2, 14.
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Number six.
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You are an enemy of God.
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Romans 5, 1 tells us that because it said, therefore, having been justified by faith, we have peace with God.
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Why do you have peace with God? Because you didn't have it before.
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Therefore, having been justified by faith, we have peace with God.
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What did we have before? Enmity.
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Verse 10.
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For if while we were enemies, we were reconciled to God by the death of his son, much more now that we are reconciled, shall we be saved by his life.
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We were enemies of God and we were slaves to sin.
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John 8, 34.
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Slaves to sin.
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Jesus said that.
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By the way, that kind of, again, kicks free will out because free will is all about freedom.
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Jesus said, if you sin, you're a slave to sin.
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Slave.
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Yes.
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Romans 5, what? Romans 5, 1 and 10.
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It's 5, it's chapter 5, verse 1 tells us that we're at peace.
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Chapter 5, verse 10 tells us that we were enemies.
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So those two go together.
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I've got three more verses about depravity from the New Testament.
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If you want to write them down, Luke 18, 18 and 19.
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That one tells us we're not good.
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You say, well, that was kind of, that was as bad as you done said.
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Not good.
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It seems kind of not that bad.
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But think about it, though, in the context.
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The rich young ruler runs to Jesus and he says, good teacher, what must I do to inherit eternal life? And Jesus said, why do you call me good? There is none good but God.
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Next time somebody tells you they're a good person, say Luke 18, 18 says you're wrong.
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Jesus said there is none good.
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Luke 11, 13 says not only are we not good, but we're evil.
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Evil.
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Remember the word depravity means wicked, also means evil.
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You know what the verse says there, though? Luke 11, 13 is talking about fathers.
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It says, if you being evil know how to give good gifts to your children, how much more will the father give gifts to those who trust in him? But you notice Jesus couldn't even say that without adding the statement.
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You're evil.
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He couldn't just say, if you fathers know how to give good gifts, how much better would God give good gifts? He said, no, if you who are evil know how to give good gifts.
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Jesus in describing fathers in general.
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Even the ones who do good to their sons are unrighteous when you compare them to God.
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That's the point.
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That's the point of all this.
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You say, I don't feel very wicked.
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Put yourself on a scale between you and God.
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See, the problem is the reason why we don't feel unrighteous is we compare ourselves to other people.
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And when you compare yourselves to other people, you can always find you can always find some rich that you feel a little bit better than.
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But when you compare yourself to Jesus Christ, you're not even standing on the same platform.
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And the 10th one is John 3, 20.
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We hate the light.
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We hate the light.
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Don't want to come to the light.
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Why? Because we hate it.
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So all of those are just I mean, I'm telling you, that's just so.
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But that's 10 verses from the New Testament that describe man's condition.
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Now, let me give you three from the Old Testament.
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I'm going to again, don't put your pen away too quick.
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I'm gonna give you three from the Old Testament.
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Genesis chapter six, verse five.
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This is right before the flood.
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You know why God sent the flood? Because the only intention of his heart was only evil continuously.
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That's what it says.
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It says the intention of man's heart was only evil continuously.
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You say, well, after the flood, he got better.
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No, because in chapter eight, verse 21, it said he was still wicked.
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He was just not going to judge him with water anymore.
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Next time it's going to be the fire.
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But just because the flood happened didn't mean he washed all the wicked away.
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Jeremiah 17, 9 tells us the heart is wicked.
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The heart is desperately wicked.
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Who can know it? People always say, oh, follow your heart.
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You better not.
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Your heart is desperately wicked.
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And Jeremiah 13, 23 tells us our very nature is wicked.
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Jeremiah 13, 23.
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And it uses the example of the leopard and the Ethiopian.
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It said the leopard can't change his spots.
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Neither can the Ethiopian change his skin.
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How then can you, who are accustomed to evil, be righteous? See, it talks about our problem.
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Problem is what? We're accustomed to it.
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It's what we do.
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Yes.
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We've only got nine.
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We've missed one.
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We're trying to get.
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OK.
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I got ruined, rebellion and unrighteous is one.
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Dead and sin is two.
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Unable to believe is three.
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Unable to submit is four.
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Unable to receive spiritual things is five.
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Enemy of God, six.
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Slave of sin, seven.
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Not good, eight.
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Evil, nine.
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And hates the light is ten.
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We're talking verses.
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Don't worry about it.
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I tell you what I'll do for the sake of time.
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I'll just give you a copy of this.
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I put all on one sheet tonight.
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I'm going to try and do this each week.
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And I'd be happy to just give it to you.
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So this is it? No, this is mine.
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You got yours.
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I got my worksheet, too.
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My favorite times to preach is when I only have one page.
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On Sunday morning, I bring more with me because I usually spend so much time studying.
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I have a lot more to say.
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But when I preach off one page, it's very free.
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My goal is to get where I can preach without notes at all.
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But the Lord has yet to release that tether.
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So.
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Ian Murray said this, he said, to teach men that they possess the ability to turn from sin when they choose to do so is to hide the true extent of their need.
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That's what most people teach.
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Sure, you can turn from sin whenever you choose to do so, rather than God must give you the ability.
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Now for the next, I'm going to ask for two more minutes and then I'm going to take four.
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I know y'all, I know it's times away from us, but let me finish this because I don't want again, I've got a plan for the next few weeks.
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I don't want to I don't want to go over what passages are usually used to deny total depravity.
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What passage are usually and I'm not asking you, I'm going to give you the answer.
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I'm just saying this is the question.
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What passages are usually used to deny total depravity? I'm going to give you two thoughts.
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Number one, any passage which places a choice before man is often used to deny total depravity.
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For instance, Jeremiah 24, 14 says what? Choose this day whom you will serve.
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But as for my house, we will serve the Lord.
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We know Jeremiah 24, 14.
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It's on a lot of plaques and people's houses and stuff.
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Joshua.
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Joshua, I said Jeremiah, thank you.
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Joshua 24, 14.
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Choose this day whom you will serve.
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But as for me and my house, we will serve the Lord.
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And they say, see, that's God, that's God, that's that's man being given a choice.
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And if he has a choice, then he must have a free will.
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That's not true.
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And I'll prove it to you.
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All men are commanded to obey God.
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No man, no Calvinist denies that all men are commanded to obey God.
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But the problem with the assumption of the Armenian is this, that if God commands us to do it, we must have the ability to do it.
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That's their that's their overriding assumption.
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If God commands us to do it, we must have the ability to do it.
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And I've heard I've heard laying flowers.
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I've heard a lot of guys who argue against Calvinism.
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That's their point.
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But the thing is, before I go any further, remember, that was the point of Pelagius, the heretic of the fifth century who argued with Augustine.
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If God commands it, we must have the ability to do it.
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What was Augustine's response? No, we must rely upon God to do it.
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I'll give you proof if you want proof.
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Matthew 5, 48.
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Be perfect as your father in heaven is perfect.
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That's a command that's in the imperative.
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You can't do that.
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And yet it's a command.
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Don't tell me God won't command something you can't do.
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He gave you 10 commandment you couldn't keep.
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The reason.
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Why God gives us commands that we can't keep is to demonstrate our radical inability and our absolute dependence upon him.
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If we can do it ourselves, we wouldn't need him.
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So that's the first thing.
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If they'll say, well, what about this passage that makes man have a choice? What about that passage that makes man have a choice? All men have a choice.
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But apart from the grace of God, all men will choose poorly.
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That's the point.
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Apart from the grace of God, every man will choose against God and last.
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And this is the last thing, as I said, there were two types of passages.
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One, any man have the opportunity to give a choice.
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They'll say, well, there's the passage that proves total properties wrong, doesn't prove total properties wrong, proves you've misunderstood.
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But the other thing that they will often cite is any passage that names a man as righteous.
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They'll say, see, they're a righteous man.
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No one was called a righteous man.
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Abraham was called a righteous man.
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And hey, aren't believers called righteous? You're either wicked or righteous.
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And when you become a believer, you're righteous.
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What we need to understand is that the word righteous, when it is used in that sense, is being used one of two ways.
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Righteous.
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Righteousness is a declaration of God that is imputed to us because of the righteousness of Christ.
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Therefore, when you are called righteous as a believer, it's not because you are righteous, but it is because you have been declared righteous by God.
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That's what the definition of justification is.
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And the apostle Paul says that he said, I stand having a righteousness, not of my own, which comes from keeping the law, but a righteousness which comes through faith in Jesus Christ.
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Why? Because it's the righteousness of Christ.
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So if anyone is called righteous in Scripture, it's either because they are being it's talking about their imputed righteousness or it's a comparative term.
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And this term is used comparatively, such as in the case of Noah.
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What does the Bible say about Noah? He was righteous among his generation.
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You see, Noah, the word righteous there is comparing Noah to the men of his day.
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It is not saying Noah was without sin.
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You want to know what Noah had? Sin.
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That's right.
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You want to know how I know that? Because he was a man, because the Bible says he found grace in the eyes of the Lord.
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Why would he need grace if he wasn't a sinner? What was the first thing Noah did when he came off the ark? Foolishly got drunk to the point that he embarrassed himself.
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Noah wasn't righteous in the sense of perfect.
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Perfect.
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No one is but God, Jesus tells us there is.
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Why do you call me good? A few years ago, there was a minister who was asked to do a funeral for a wicked man.
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And the brother of the wicked man wanted the minister to say something good about his brother.
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So he went to the minister and he said, Minister, I know your church has been having some trouble.
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I'll tell you what I'll do.
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I'm a rich man and I'll give you a large sum of money to pay for some of your church's needs.
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But you have to call my brother a righteous man.
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The minister sat back and thought about it for a while and he tried to figure out how he was going to deal with this because he knew the church needed the money, but he didn't want to go against his own judgments and his own sense of propriety.
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And finally, the day came for the funeral and he stood behind the pulpit and he said, How am I going to handle this? And then it dawned on him, he said, This man was a wretch.
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This man is a man who did many of you wrong, he harmed many people, he cheated, he stole and he was ornery and he was hateful, but compared to his brother, this was a righteous man.
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We see that type of righteousness that's spoken about in Scripture.
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Noah was righteous among his generation.
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But ultimately, righteousness in Scripture refers to the imputed righteousness of Christ.
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There is an unrighteous.
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No, not one.
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We started with that verse.
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We'll end with it.
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I hope tonight has been an encouragement to you.
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What you're going to see in the weeks ahead is that unconditional election, limited atonement, all those things depend on this.
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If you can't if you can't wrap your head around the idea that you don't deserve God's grace and that's the total private he teaches, then you'll never, ever accept the rest.
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So I hope tonight was helpful to you.
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Let's pray.
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Father in heaven, I thank you for this time that we've had to study together.
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I pray that it's been fruitful, has been fruitful and will be fruitful in the time ahead.
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Thank you for Brother Andy and his ministry to us and the Psalms.
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And thank you for everyone who's here tonight.
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In Jesus name.
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Amen.
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Amen.