Grasping at Straws - Romans 3:1-8

0:45So join us in the live stream and join us as we celebrate the way God has worked in their lives. But for now, I want you to picture in your mind a recent graduate, a very privileged graduate. Maybe he's like 22 or 23 years old. And he was provided with a loving home growing up. He received an excellent grade school education, went to a great high school, made good grades in all his classes. His parents provided for him to be able to attend an extremely elite college like Oxford or Harvard or Cambridge or even better. Texas AM University.

1:34His parents also provided him with a lot of connections, you know, different businesses and companies. You know, he is the picture of privilege. So much has been poured into him. He's been so privileged. Well, after he graduates, he goes home. He's living with his parents, and a few months go by, and he's perplexed because he doesn't know why he hasn't gotten any paychecks yet. And a few more months go by, and he starts to get angry. You know, why am I not getting paid?

2:05And so his dad and mom can tell something's wrong, and they ask him, you know, why are you upset? And he says, because I'm not getting paid. And his mom gives him a confused look, and she says, you know, well, have you been applying to anywhere? And he says, applying for what? And so his dad is a little confused. He looks for a clarification and says, Are you saying you're already working somewhere to get paid? And the young man says, Working? Why would I work?

2:40I've already got a good education. My parents already paid for my college. Now you're telling me I have to work just like everybody else to make an income? You know, what was the point of getting a degree if I just have to work anyways? And he goes on into the picture. Dismay, he starts to renounce all this privilege that he's been given from his parents. They've blessed him so much, and he just says it's useless. If I have to work for an income just like everybody else, then it's useless, the privilege you gave me. What was the point? Why not just be lazy from the beginning?

3:18He thinks his parents have done a terrible job because even though they privileged him, it was for nothing, for no reason. You know, as silly as that sounds, if that happened in real life, I think that all of us would be a little angry at that man on behalf of his parents, right? They've set him up with so much. How dare he pretend like they haven't done wonderful things for him? How dare he waste what they had provided him with? That graduate is foolish, completely foolish.

3:55In a summary, you would say that he is spurning his privilege because he wanted a free pass. Since he's not getting this free pass of not having to work, he just doesn't want anything to do with the privilege, anyways. In our text today, we're going to see a similar attitude. Paul has been speaking to the Jews. In chapter one, he spoke about how the whole Gentile world is under condemnation. And then in chapter two, he says that God doesn't show any partiality to the Jews. They're actually under condemnation, too. They've sinned. Just like the Gentiles, and God's justice is impartial, even towards those who are his own people. Romans 2, verses 9 through 13 says, There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek. But glory and honor and peace for everyone who does good, the Jew first and also the Greek. For God shows no partiality.

4:59For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. So Paul says, yes, glory and honor and peace first to the Jew who does good. But for evildoers, tribulation and distress, whether they're Jew or a Gentile. God shows no partiality, not even to the Jew.

5:37Well, in our text today, it's like Paul is anticipating these objections, and he's bringing up the questions himself and then answering them. The problems that the Jews have with Paul speaking like this, that God shows no partiality to them. And you get the picture that these are things that he's heard before. He'll even say at one point that people slay. Hinder him of teaching these things. You get the picture that these people are, they've decided in their heart that Paul is already wrong. He can't be right. Surely God shows privilege to the Jews in judgment. And so now they're grasping at straws and just trying to throw any argument they can at Paul to try and prove him wrong.

6:27Surely God is partial to the Jews. And this more sin to this attitude, kind of like the attitude of the graduate that we were speaking about earlier, this attitude of, okay, then what's the point, Paul? What gives? Why would I even want to be a Jew if that's true? If I'm not going to receive partiality in judgment, why would I want to be a Jew? What's the advantage of being a Jew? In short, they are spurning privilege because they want a free pass.

7:02But privilege is not a free pass. Paul is patient with them and he keeps bringing up these arguments and answering them. And in our text today, he's going to give four clarifications about God's impartial judgment. Four clarifications. Yes, God is impartial. They're arguing with that. But Paul says, no, God is still gracious. God is still faithful. God is still wrathful. And God is still just. Follow along as I read Romans chapter 3, verses 1 through 8.

7:45Then what advantage has the Jew? Or what is the value of circumcision? Much in every way. To begin with, the Jews were entrusted with the oracles of God. What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? By no means. Let God be true, though everyone were a liar, as it is written, that you may be justified in your words and prevail when you are judged. But if our unrighteousness serves to show the righteousness of God, what shall we say, that God is unrighteous to inflict wrath on us? I speak in a human way. By no means. For then, how could God judge the world? But if through my lie God's truth abounds to his glory, why am I still being condemned as a sinner? And why not do evil that good may come, as some people slanderously charge us with saying? Their condemnation is just. Pray with me. Father, as we come to this text, I pray that you would help us reason through this passage, that you would help us follow Paul as he's bringing up these arguments and then answering them. We pray that you would help us be humble. By your word, as we were saying this morning, the words of William Cooper: that you are your own interpreter, you're the one who sees all events, you're the one who is in control of all things.

9:22Far be it from us to level these kinds of charges against you or your character. Instead, help us be people that humbly bow the knee before you and before the true, help us to accept your true character and not feel like we need to push back on your word or make up how we think you are. But help us, Father. Help us to worship you truly. Help us, even this morning, to understand this passage and come with fresh minds and willing hearts to be taught from your word. In Jesus' name, amen. Well, the first clarification that we see is that God is still gracious. God is still gracious. Paul has said that the Jews will be shown no partiality in judgment. And it's like he expects the hearers, and maybe he's gotten this in some of the synagogues he's taught in, it's like he expects the hearers to kind of throw up their hands and say, well, then what's the point?

10:29If I'm not shown, Shown partiality and judgment, then why in the world did I get circumcised? Why does it matter that I'm a child of Abraham? And Paul says, whoa, whoa, whoa. Let me make this clear. God is still gracious. He has still been good to the Jews. Don't you dare deny that. He has privileged them. Look at verse 1. Then what advantage has the Jew? Or what is the value of circumcision? Much in every way. To begin with, the Jews were entrusted with the oracles of God.

11:11What advantage has the Jews? What is the value of circumcision? That's the question. If it's not partiality and judgment, then what is it? What does being a Jew get me? Well, Paul says there are many advantages. There is a great advantage to being part of God's chosen nation. And one advantage, you listen to verse 2, much in every way to begin with, the Jews were entrusted with the oracles of God. Now notice, he says there's a lot, much in every way, but then he only gives us one. And I think he's going to return to this idea in chapters 9 through 11. He's going to bring up the same question and talk about it some more. But for now, he just lists one and then he moves on.

12:05The Jews were entrusted with the oracles of God. Entrusted with the oracles of God. They had God's word. Can you think of a greater advantage than to know the truth? To be part of a nation where there are prophets in your midst that are speaking the truth of God from God himself to you and your family and your king. What a spectacular advantage. We read a few weeks ago in Amos how God didn't do anything to his people without telling them first. They didn't deserve that. That is a privilege that he has given them.

12:49And that seems to be the testimony of the scriptures. As we follow the historical accounts, we see that they seem to always have these prophets around until they go silent. We're going to study that tonight, actually. But they seem to always have these prophets around. We have the ones, obviously, in the Old Testament that we read, you know, Isaiah, Jeremiah, all the 12 minor prophets. But then we also have a whole lot of other prophets that don't have books in the Old Testament, Elijah and Elisha, these men who are around to speak the word of God to the kings. Nathan, to the prophet David.

13:26There always seems to be these prophets speaking to the people. Long ago and many times and in many places, the book of Hebrews says, long ago and many times and many places, God spoke to their fathers by the prophets. What a privilege, right? What an amazing privilege, but not partiality. In fact, we read earlier in Romans 2 that having the word of God, having that privilege, actually raises the standard in judgment. That they're going to be judged according to that law. A couple weeks ago, we read in Amos 3.2, you only, speaking to Israel, you only have I known of all the families of the earth, therefore I will punish you for all your iniquities.

14:23Yes, it's a privilege, but it's not partiality in judgment. Those are two different things. So Paul stands by his point. He brings up this opposing argument that if there's no wink-wink in the judgment for the Jews, then what's the point of being a Jew at all? We thought that we were in this because we get it easy with God. And you get this response from Paul, like, oh, come on, why would you even ask that? There are so many advantages to being a Jew, much and everything. Every way. Let me just list one, one little advantage.

15:06You have God's word. They were given this precious gift that none of the other nations received. And what a gift it was. You know, I think there's a principle here that's easy for us to apply, and it's one of attitude. Paul is, I think, challenging them to lose this attitude of what's in it for me. If God won't give me a free pass, then what's the point? To replace that kind of attitude with one of deep gratitude for what God has done in our lives. Thankfulness for the ways that He's blessed us. To replace the attitude of what's in it with me with deep gratitude, what's in it for me with deep gratitude. You know, we can fall into the same bad way of thinking. We're not privileged in the same way those Jews were.

16:06But did you know that going to church every Sunday, even if you did it for your whole life, doesn't earn you any favor with God when it comes to judgment? You might say, but I grew up in a Christian home. I've never smoked. I've never been violent or making. Up whatever other things you haven't done. I haven't been sexually immoral. Surely that counts for something in the judgment. But God doesn't overlook sin no matter how nice you are.

16:44He doesn't just wink-wink at your sin and look the other way. No, there's only one way for your sin to be paid for, and that's through the payment of Jesus Christ on the cross. You may have grown up in a Christian home, and that is a great privilege. Don't get me wrong. It's an astounding privilege, but that doesn't mean that you're going to be shown partiality in judgment. You may have been privileged, but you, just like every other sinner, still needs to come to Christ and repent of your sin and trust in Him if you want forgiveness of sin.

17:24So replace your attitude of wanting a free pass with gratitude that you've been blessed by being able to hear the Word of God, and now you can respond and believe. One more side note for parents. I think it's clear in this text that it is an astounding privilege to bless your children by teaching them the word of God. I think that's a point that he's making there: is that the Jews, yes, they were extraordinarily privileged because they had the word of God.

18:02So, as parents, as your children grow, I know it can be frustrating to teach them sometimes. I know it can even be uncomfortable for some reason. You know, it makes us, I don't know, we don't want to talk about the Bible or something with our kids. I know it's at least a little harder than putting on a TV show for them. But if you do it, you're giving them an extraordinary blessing. It is a privilege for people to grow up with the scriptures, to know them. And the more you do it, the more you bless them. So, that's just a side note. And back to the text. No, God does not show partiality to the Jews, but that doesn't mean he hasn't privileged them.

18:43God is still gracious. Next, God is still faithful. God is still faithful. Look at verse 3. What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? By no means. Let God be true, though everyone were a liar, as it is written, that you may be justified in your words and prevail when you are judged. Again, it's like Paul anticipates the next question. You know, okay, great. God gave his people the word, but it's not like they were faithful with it. So why does it matter? They didn't pay attention to it. Why does that count? What kind of blessing is that? That, if they're not even going to pay attention to it.

19:34And so Paul argues with himself: does their faithfulness nullify the faithfulness of God? And then he makes it clear that that thought should never come into our mind, right? He says, by no means, no way, never. We can never claim that just because God's people weren't faithful, that that somehow cancels the faithfulness of God. No way. God's word is always God's word, it's always true to the letter. It never changes. Promises are promises. I think Paul is already hinting at that discussion that he's going to get to in Romans 9 through 11. That, no, just because the people were unfaithful, that doesn't suddenly cause God to reneg on his promises.

20:30God very much plans to keep his promises to the Jews. He's certainly going to be faithful in spite of their unfaithfulness. One thing that's interesting is that he's using the same root word here over and over, all the way back to verse 2. The word for faith or trust, that the Jews were entrusted, they were faced with the word of God, they were entrusted with the word of God, but some were. Untrustworthy with it. Does their untrustworthiness cancel out the trustworthiness of God? No, of course not. Yes, they should have been faithful, but it certainly isn't God's fault that they weren't faithful.

21:20He showed himself to be faithful to them. It was their decision to be unfaithful. God is always faithful and true. That's what he goes on to say in verse 4. Let God be true, though everyone were a liar. Let God be true, though everyone were a liar. Even if the whole globe is saying something different than what God is saying, God is not overruled by majority opinion, right? Even if it's God alone versus everyone else in all the universe, it's everyone else who's a liar. And God is still speaking the truth.

22:04To back up his point, Paul quotes from Psalm 51, that you may be justified in your words and prevail when you are judged. Let's turn there to Psalm 51, just to see if we can figure out why he's using this quote. Why does he bring this up to prove his point? Psalm 51. Does anybody remember the occasion for Psalm 5? Psalm 51. Right. David's sin with Bathsheba. Nathan had gone to him and confronted him over this.

22:42That David had been sexually immoral with Bathsheba and then had her husband killed. And now David, confronted with his sin, is repenting before the Lord. And that's the occasion for Psalm 51. It's a psalm of repentance, begging God for mercy. So look at verse 1. Have mercy on me, O God, according to your steadfast love, according to your abundant mercy, blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin. For I know my transgressions, and my sin is ever before me. Against you, you only have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment. So David is asking for mercy. He's asking to be cleansed from all his wickedness. He says that his sin is ever before me. He can't stop thinking about it. He knows and acknowledges his sin, and he's begging for mercy. And then he says in verse 4, Against you, you only have I sinned and done what is evil in your sight. Now, I don't think he's saying he hadn't wronged. Bathsheba and Uriah. He had. He had sinned against them as well. But I think what he's acknowledging is that it is God's law that he transgressed.

24:11God is the one who is faithful to David, giving him the law. God is the one who David disobeyed. And David is the one who did disobey. God is in the clear. David is the sinner. And that's why he goes on in verse 4 to say, so that you may be justified in your words and blameless in your judgment. None of the guilt of David's sin falls on God. No way, never. God did his part to be faithful to communicate to David. It was David's choice to ignore that. And so now David is having that broken and contrite spirit that is quick to admit, this was all my fault. This was all my decision. None of the blame falls on God. And so now back to Romans chapter 3. How is he using this quote? Why did he quote Paul here?

25:13We already saw in the first two verses that Paul wants them to replace this attitude of what's in it for me with deep gratitude for what God has done in their life. Now he seems to be telling them to. Replace this attitude of, how could I have known this is a sin? Or even worse, look what you let me do, God, or something like that. He's saying, replace that attitude with David's attitude that says, No, you were faithful. This is all my fault.

25:52We were privileged. We chose to sin. This is all our fault. God is true. And He is true in spite of the unfaithfulness of His people. And that, of course, is true in your life as a believer. You have been granted God's precious and very great promises. You have been granted all things that pertain to life and godliness after becoming a believer. And God will be faithful to keep all of his promises to you in spite of your own unfaithfulness.

26:33God is still faithful. Third, God is still wrathful. Look at verse 5. But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? I speak in a human way. By no means. For then, how could God judge the world? The development of thought seems to be, there seems to be like an implication missing here or something, but I think you could trace it pretty easily. He's just said that, yes, God's people were unfaithful, but God is always faithful. And so, I think implied is this idea of, well, doesn't that serve to show the astounding righteousness of God, that even when his people are so unfaithful, that he still keeps all of his promises to them?

27:38And of course, yes, it does. It does show that God is astoundingly righteous, that he never changes his word, no matter how unfaithful his people are. And so now Paul anticipates another response stemming from a bad attitude at verse 5. He says, Well, but if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? This part can be a little confusing because it's a little confusing who the we is, who the our and us is that he's using in this passage. I think that Paul is here speaking as a Jew still. He's still talking about the blessing that God had given them. Yes, they were unfaithful. But then he says, But if our Unrighteousness serves to show the righteousness of God. I think he's speaking as a Jew. You know, down in verse 9, which we won't get to today, in verse 9, your translation might have something like, what then? Are we Jews any better off?

28:45But your translation might also have a footnote there that says, actually, the word Jews isn't in there. It's just very clear from the passage that he's talking about Jews versus Gentiles. He just says we in verse 9, what then are we any better off than the Gentiles implied? So I think he's doing the same kind of thing back in verse 5. But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath upon us.

29:19If the righteousness of God, here's their argument, if the righteousness of God is on display because he is still faithful when the Jews are unfaithful, then it's like their unfaithfulness is a tool that shows God's righteousness to the world. And if the Jews' unfaithfulness is a tool to show God's unrighteousness to the world, well, then should he really judge them for it? I mean, he's using it for some pretty good stuff, right? Should he really judge them for that? Isn't it unjust if he's going to use it? Their unfaithfulness, wouldn't it be unjust for him then to turn around and still condemn them for their unfaithfulness?

30:09Is God unrighteous to inflict wrath on us? He says, I speak in a human way. It's like he's almost apologizing. He can't even believe this just came out of his mouth. He knows it's so wrong, and so he's extra careful to say, I speak in a human way. I'm not really saying this. I'm just telling you what other people say when they hear this kind of argument. Yes, God has used their sin to display his glorious righteousness, but they are still responsible for their sin.

30:44They meant it for evil, even if God meant it for good. The wickedness needs to be paid for. And look how he proves his point. Verse 6: By no means, so he says that again, no way, never, by no means should you ever say something like that. No way, that's impossible. And how does he prove his point? For then, how could God judge the world? You see what he's saying there? As we think about the world, and you're trying to make the argument that the Jews' unfaithfulness, since it leads to glory, For the Lord, then he shouldn't judge them for it. Well, then, Paul's response is: well, then, how would God judge the world at all?

31:40Doesn't all sin end up showing the faithfulness and the glory and the righteousness of the Lord? Isn't that true of the whole world? So, if you're going to make that argument about the Jews, then there's not going to be a judgment at all. In God's providence, all things work together for the good of those who love Him, even the wickedness of the world. They're claiming that since God has used the Jews' unfaithfulness for His own purposes, therefore the Jews should be shown partiality and judgment.

32:22But Paul is saying, if that's true, then there wouldn't be a judgment at all, because He's done the same thing with the Gentiles. Since we know there is a judgment and we know that God is totally just, then we know that God can't show partiality even to the Jews. And so, Paul is challenging another bad attitude. He's challenging us to replace the attitude of: if God is going to use me for his glory, then I better get something out of it.

32:54He's challenging us to replace that with an attitude that says, of course. God is going to judge sinners. That's who he is. He's holy. He's holy, holy, holy. And I have no right to bargain with God about my sentence and judgment. The Jews are not shown partiality. They don't get a free pass in judgment just because they are part of the privileged people of God. God is still wrathful. And finally, going with that, God is still just. God is still gracious. God is still faithful. God is still wrathful. And God is still just. Verse 7. But if through my lie God's truth abounds to his glory, why am I still being condemned as a sinner? And why not do evil that good may come, as some people slanderously charge us with saying?

33:58Their condemnation is just. So in verse 7, he begins to continue down the same road of thinking, the same as verses 5 and 6. But then in verse 8, he's going to take it in a totally different direction. Take it to a totally different level. Verse 7, but if through my lie God's truth abounds to his glory, why am I still being condemned as a sinner? That's the same idea as in verses 5 and 6. If God is using my wickedness and my lie to put his glory on display, then how can I? I be condemned.

34:33It's this attitude of bargaining with God. But then he takes it to a whole nother level in verse 8. And why not do evil that good may come? Why not do good? Why not do evil that good may come, as some people slanderously charge us with saying? If my wickedness only makes God's glory and his righteousness shine brighter to the world when he's faithful, then why not just keep doing evil? If I'm condemned as a sinner, then God will receive even more glory because he's condemning a more wicked sinner.

35:18If I am forgiven, then God will receive more glory because he's forgiving an even more wicked sinner. So when-when? Whether I'm judged or forgiven, the more I sin, the more glory God gets. That's their line of thinking. Paul says that he and his companions are actually charged with saying these kinds of things. People slander them, real people, hearing Paul preach his gospel, slander them by saying, that's what Paul teaches. The more you sin, the more glory God gets. So go and sin.

35:55And it makes sense that they would be charged with that, right? Because Paul is. Preaching a gospel of grace. He is preaching a gospel of full and free forgiveness, that it is a glorious thing for God to justly forgive our sin. And the more sin, God gets more glory. Paul will return to this idea in Romans 6, but here he just mentions it and then says that's slanderous to even think that way, to even talk that way. It is slander. And that those who say those kinds of things will receive the condemnation that they deserve.

36:40You know, in the past, I've read that last statement, their condemnation is just. I've read that as something like him saying, their argument makes sense, right? When they condemn us of that, that makes sense. It's just or something. But I think that instead it means he's following this pattern of bringing up an argument and then answering it. And I think he's answering this argument of saying, well, then God just doesn't care at all about our sin. He's going to forgive it anyways. He's answering that by saying, no, God is still just and he does condemn. And the people who say that, they're going to be condemned.

37:21This argument is so obviously wrong and so obviously against God's character. God has not. thrown justice out the window just because he's providing a means of forgiveness. And so Paul's words challenge us again to put off an attitude that jumps to, okay, well, what can I get away with? Why don't I just keep sinning? To put away that attitude and replace it with an attitude that says, well, what does God really want? What does he obviously want, as we read in Scripture?

38:04Just holiness is part of his nature, and so evil is still condemned. God is still just. We've seen a lot today. We've seen that we can replace the attitude of, what's in it for me? with a deep gratitude for the ways God has blessed us and privileged us. We've been challenged to replace an attitude of, look what you made me do, or look what you let me do, with an attitude like David's that says, this sin is all my fault.

38:44We've been challenged to replace an attitude of, if he's going to use me for his glory, then he can't judge me. I better get something out of that. Replace that with, of course. Course, God is just. That's who he is. Of course, he's going to judge sinners and not show partiality. We've been challenged to replace an attitude of, what can I get away with? Why don't I just keep sinning with an attitude of seeking what does God really want?

39:20All of these wicked attitudes are brought up by Paul in this chapter to prove his point that no, God doesn't show partiality to anybody, Gentile or Jew, in judgment. People are judged for their sins. God is impartial, but that doesn't mean he hasn't privileged his people. No, God is still gracious. God has been so good to his people, so they should be grateful, and we should be grateful. God's people were unfaithful, but that doesn't mean that God will refuse to keep his promises. No, God is still faithful and true, so the Jews should take the blame for their own unfaithfulness and not try and point fingers at God. Same for us. God's great faithfulness to wicked sinners serves to show his astounding righteousness, but that doesn't mean that God's wrath towards those sinners disappears just because he used the Unfaithfulness for his purposes. No, God is still wrathful, so they should repent. We should repent. God's truthfulness to liars shows, serves to show his unfathomable glory. But that doesn't mean that we should just sin and lie all the more. No, God is still just, and so we should obey.

40:57You know, the question is, why, a question is, why would Paul take so much time to dismantle these ideas and step through this? These are clearly silly arguments, right? You know, of course, these are ridiculous arguments that they're bringing up. They're coming from a heart that is grasping at straws, that's trying to throw anything they can at Paul because Paul can't be right. Surely God's going to show partiality to the Jews in judgment. So why did Paul take the time to prove them wrong? Why is he entertaining these arguments and responding to them?

41:51I think it's because the person who's unwilling to accept that he is under God's judgment Is barred from the gospel and from forgiveness. The person who is unwilling to accept that he is under God's judgment is barred from the gospel and from forgiveness. If the Jews that Paul is continuing to reason with, if they continue to think that God is just going to wink at their sin and show them partiality and judgment, then they're never actually going to come to the cross and beg for God's mercy. They're never going to come to Jesus and repent and find forgiveness. And the same applies to us today, right? Many of us have grown up and been privileged by hearing the scriptures. We've grown up in the church or had access to the church our whole life. What a great privilege. But if you die in your sins, God's not just going to wink at your sin.

43:00When you stand before his throne and he's examining your life, he's not going to say, ooh, that was bad. Let's just keep that between you and me. God would never do that by no means. If we die in our sins, God is faithful and just to punish us forever in eternal torment. He doesn't overlook our sin. The sin must be paid for. But if we come to God and we ask for forgiveness because of the payment of Jesus Christ on the cross, then God is faithful and just to forgive our sin.

43:49God will not be partial in judgment, but he does forgive. He will not overlook sin, but he does have mercy if we come and ask. Our God is just and wrathful and faithful and gracious. Let's pray, Father. Your character is always the same. You are holy, and you have seen our sin, and we will stand before you one day. And it's our tendency, it's such a common thing in our hearts for every single one of us to think that our sin is no big deal, to think that. For some reason, when we stand before you, you're going to be our buddy, and you're going to pretend like we never sinned.

45:12Overlook the sin, wink at it, and let it hide under the rug. Instead, Father, I pray that you give us this attitude, like Paul, that is convinced that you, in your perfect justice and holiness, would never show partiality and judgment. In spite of how much you love us, it doesn't matter. No one gets partiality and judgment. Therefore, we need to come to you to find forgiveness. We need the cross of Jesus Christ. We need our sin to be paid for and done away with forever.

46:19Because you don't show partiality. That doesn't mean you're not gracious. That doesn't mean you're not faithful. You are. Gracious and faithful, so gracious and good to us, and so faithful to keep all of your promises. But help us all be people that remember. There is no partiality in your judgment, but we can find full and free forgiveness because of the cross of Jesus Christ. Help us understand and come and worship and be grateful. In Jesus' name, amen.