Application of Christ's Activity

Driving home: That is, what he did, he did in our place. What he did, he did on our behalf. What he did, he did for our deliverance. He is our representative acting on our behalf. He is our substitute acting in our room instead, and h…

The axioms are compared to the bottom part of an iceberg, out of sight, which support the visible tip of phrases like 'quickened with Christ,' helping to grasp the underlying principles of God's dealings.

way that involves nothing less than quickening with Christ being raised with Christ and being seated with Christ and our concern then in the past weeks has been to zero in upon that concept and to seek by God's grace to have an intelligent scriptural notion of that to which the apostle is referring and I have suggested that the best way to do this at least in terms of my present understanding is to lay hold of several axes several axes principles postulates several statements of spiritual philosophy ginny the letter Caroris He now can speak the carer's eyes a few words depend on the Kristen on...

10:51 - 12:18 Read in full sermon

In this part of the sermon: Martin introduces the second axiom: all that transpires in the realized salvation of a sinner bears the distinct nature of an application of some specific aspect of Christ's…

The axiom is likened to an irreducible fraction (e.g., five thirteenths), emphasizing that every word is essential and cannot be removed without losing its meaning, highlighting the precision of the theological statement.

transpires in the realized salvation of a sinner. See, we've moved from Christ now to the sinner. All that transpires in the realized salvation of a sinner bears the distinct nature of an application of some specific aspect of Christ's saving work. Now let me explain what I mean by the axiom. It's like the number kids, five thirteenths. You can't reduce it.

14:23 - 14:54 Read in full sermon

The point: Lift up your heart to the Holy Spirit and ask him to give light, for we're treading in areas where only the Spirit can give us understanding.

God's law is personified as a figure with a frown, loaded with instruments of divine execution, tracking down sinners to death, illustrating the law's unyielding demands and lack of mercy.

All right, my friend, if that's your confession, let me press another question on your conscience. How do you know the law will never track you down? Have you ever taken seriously what God's law is? If I may personify God's law into a person, that law comes to you and says, have you violated my just and holy demands?

27:39 - 27:59 Read in full sermon

Driving home: I, through the law, died to the law. When did I die to it? When the law executed me in the person of my substitute.

The cry of Christ, 'My God, my God, why hast thou abandoned me?' is presented as the believer's voice, signifying that the believer's abandonment by the law occurred in their substitute, Christ.

And, O Christian, we must not only hear in the cry of the Son of God, my God, my God, why hast thou abandoned me? Not only must we hear his voice crying out as the representative, the child of God, that was your voice. Your abandonment occurred in your substitute. You were in the hands of the law.

33:21 - 33:49 Read in full sermon

Driving home: God says, I shrink the time. Everything that happened to him has happened to his people.

The sinner is described as being 'lashed to the Son of God' in Joseph's tomb and on the cross, illustrating the intimate union with Christ that makes His death, burial, and resurrection also the believer's.

Well, you see he had been using the analogy that we are dead in our trespasses and sins and if he were to introduce the concept of dying with Christ, there it would have been a mixing of things that would have been hard to sort out. But he's not at all reluctant in other places to say that the virtue of Christ's saving act does not begin with his resurrection or his quickening. But when he died, we died with him. And the moment we are baptized into Christ, that is placed into union with Christ, it's as though time shrinks and we're there upon that cross.

36:40 - 37:15 Read in full sermon

The point: Have a baptism of holy intolerance against all smooth-talking theologians who would tell us the issue is not history, it's the Spirit of Jesus or the Jesus idea.

The 'wispy notions' of Easter as the spirit of blooming spring are contrasted with the reality of a 'real grave in Palestine that held the real body of a real man, and that grave was vacated,' emphasizing the historical basis of resurrection hope.

I dare to face you clothed in my blessings, as his substitute. How do I know my body's ever going to come out of the grave? Is it because I have some wonderful, wispy notions that the spirit of Easter is the spirit of the blooming spring, when the death of winter gives way to the inevitable forces of the life of the new year? Hogwash.

42:29 - 42:59 Read in full sermon

The point: As Christians, do not ignore death or try to cover up its signs, but know that the sting of death has been removed through Christ's work.

The physical signs of aging (gray hairs, creaky bones) and the inevitability of death are used to highlight the Christian's need for a solid hope beyond superficial attempts to hide mortality.

If I'm in him, my resurrection is as certain as his. Child of God, with the coming of gray hairs and creaky bones, and all the other evidences that the years are taking their toll. The attitude of the Christian is not to ignore death, not to try to cover up its signs, though there's nothing wrong, I guess, with a little paint and a little Clairol and a little of other things. Ah, but my friend, listen.

43:54 - 44:24 Read in full sermon