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Excerpts from My Book, Holiness and Victory Over Sin, Part 6
by Karl Kemp 
01/04/14
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We continue with these excerpts from chapter 6 of my book, "Holiness and Victory Over Sin: Full Salvation Through the Atoning Death of the Lord Jesus Christ," here in Part 6 of this paper. My primary reason for publishing these excerpts from my book is to make this important information available to the Body of Christ. I would also like to encourage those who appreciate these excerpts on this super-important topic to obtain a copy of the book. The book is available on my website (Google to Karl Kemp Teaching) and at amazon.com.

A LISTING OF THE PASSAGES THAT WE WILL CONSIDER IN THIS STUDY:

ACTS 13:38, 39. Dikaioo is used in both of these verses.

ROMANS CHAPTER 2. Dikaioo is used in Rom. 2:13. We will also discuss several other key verses of this chapter.

ROMANS 3:19-30. Dikaioo is used in Rom. 3:20, 24, 26, 28, and 30. We will also discuss Rom. 1:16, 17 here.

ROMANS CHAPTER 4. Dikaioo is used in Rom. 4:2 and 5. Dikaiosis is used in Rom. 4:25.

ROMANS CHAPTER 5. Dikaioo is used in Rom. 5:1 and 9. Dikaiosis is used in Rom. 5:18. We will discuss most of this chapter in some detail.

ROMANS CHAPTER 6. Dikaioo is used in Rom. 6:7, which is a very important verse for this study. We will discuss this entire chapter in some detail.

ROMANS CHAPTER 7. Dikaioo is not used in this chapter, but it is important to our study. We will discuss this entire chapter in some detail.

ROMANS 8:1-17. Dikaioo is not used in this passage, but it is important to our study. We will discuss this passage in some detail.

1 CORINTHIANS 6:9-11. Dikaioo is used in 1 Cor. 6:11.

TITUS 3:3-8. Dikaioo is used in Titus 3:7. We will also discuss Titus 2:11-14 here.

I should mention that dikaioo is used in Gal. 2:16, 17; 3:8, 11, 24; and 5:4. We will not consider these verses in this study, but the meaning of justify, as it is used in Gal. 3:8, is discussed in chapter 2 of this book (under the heading "Galatians 3:13, 14 and Isaiah Chapter 53").


THE BAGD GREEK LEXICON ON "DIKAIOO":

I'll only list the verses that we are considering here in chapter 6 of my book. These verses are all listed under heading 3 in BAGD.

Subheading 3.a. is "of men...be acquitted, be pronounced and treated as righteous...as a theological technical term be justified." It lists Acts 13:39; Rom. 2:13; 3:20, 24, 28; 4:2; 5:1, 9; and Titus 3:7.

Under 3.b. it lists Rom. 3:26, 30; 4:5; (and Gal. 3:8). The difference between subheadings 3.a. and 3.b. is that in 3.b. the verb is active ("of God's activity") and in 3.a. the verb is in the passive voice.

BAGD also says the following under 3.b.: "For the view (held since Chrysostom) that dikaioo in these and other passages means `make upright' see E. J. Goodspeed, "Problems of NT Translation," 1945, pages 143-146 and "Journal of Biblical Literature," 73, 1954, pages 86 91." In these references E. J. Goodspeed argues for the translation "make upright" instead of "justify."

Subheading 3.c. is "make free or pure (Ps. 72:13) and passive...be set free, made pure...." Here BAGD lists Acts 13:38 (and says, "cf. Acts 13:39"); Rom. 6:7; and 1 Cor. 6:11. This listing in BAGD is especially relevant to the study contained here in chapter 6. However, as discussed throughout this study, I believe the apostle Paul includes the ideas of being SET FREE, MAKE PURE, AND MAKE RIGHTEOUS in many other verses beyond those listed by BAGD.


DISCUSSION OF THE NEW TESTAMENT PASSAGES:

ROMANS CHAPTER 2

Romans chapter 2 helps us understand the gospel that the apostle Paul proclaimed, and it helps establish the meaning of dikaioo as it is used in Rom. 2:13.

ROMANS 2:13. "for not the hearers of the Law are just [dikaios] before God, but the doers of the Law will be justified [dikaioo]."

I would translate the Greek adjective dikaios as "righteous" (with the margin of the NASB) instead of "just." This Greek adjective, which is used seventy-eight times in the New Testament, is normally translated righteous. As I mentioned, the verb dikaioo was derived from this adjective.

A major point made by the apostle Paul in Romans chapter 2 was that although the sons of Israel had the Law (cf. Rom. 2:12, 17-27) and were "hearers of the Law" (Rom. 2:13), they were not "doers of the Law" (cf. Rom. 2:1-6, 21-29). The apostle taught that no person (that is, no person apart from the grace of God in Christ) is a "doer of the Law" (cf., e.g., Rom. 3:9-20, 23; 7:5, 7-25; 8:7). The sons of Israel (like the Gentiles) were sinners; they, therefore, were not ready to stand before God in judgment (cf. Rom. 2:1-6, 8, 9, 11-13, 21-29). The sons of Israel (like the Gentiles) needed to be saved from sin through the Lord Jesus Christ.

It is "the doers of the Law" that "are [will be] righteous before God" ((I had an endnote: We probably should translate Rom. 2:13 as follows: "for not the hearers of the Law WILL BE righteous [dikaios] before God, but the doers of the Law WILL BE justified [dikaioo]." Note that I have translated "will be" instead of "are" in the first half of this verse. In the Greek there is no verb here, so it must be supplied in the English translation. The Greek verb that is translated "will be justified" is in the future tense, and Rom. 2:1-16 look to the future day of judgment (especially note the future tense verbs in verse 12), so we probably should supply the future "will be" instead of "are." (See under Rom. 3:20, later in this chapter.) )) and they "will be justified." They will be found righteous and declared righteous on the day of judgment. I mentioned that the yet-future day of judgment is in view throughout Rom. 2:1-16. Of course it is also true that those who are doers of the Law (by the grace of God in Christ Jesus, see below under Rom. 2:26, 27) are righteous before God now (and not just at the future day of judgment).

Dikaioo as it is used in Rom. 2:13 is not used in the fuller sense that we are considering in this study. This verse simply speaks of God declaring righteous those who are righteous. In this verse the apostle does not deal with the issue of how to become righteous (how to become a "doer of the Law"). He has already shown how to become righteous in Rom. 1:16, 17 (these verses are discussed below under Rom. 3:21, 22), and he deals with this issue extensively in the epistle to the Romans. The apostle repeatedly mentions that the only way to become righteous (to become a "doer of the Law") is to be redeemed through the Lord Jesus Christ - to be born again and transformed by the Holy Spirit. Significantly, in Rom. 8:4 Paul speaks of Christians fulfilling the requirement of the Law as they walk (live) according to the Spirit. Romans 2:26, 27, which we will discuss next, also speak of Christians keeping the Law/the requirements of the Law.

ROMANS 2:26, 27 NIV. "If those who are not circumcised keep the law's requirements, will they not be regarded as though they were circumcised? (27) The one who is not circumcised physically and yet obeys the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker."

"The one who is not circumcised physically and yet obeys the law" [the Mosaic Law] is the Gentile Christian. The apostle singles out the Gentile Christian to more effectively make the point that the sons of Israel (who were not doers of the Law) were not ready to stand before God; they (like the Gentiles) needed to be saved from sin through the Lord Jesus Christ. Paul taught that all Christians (whether Jewish or Gentile) fulfill the requirement of the Law as they walk according to the Spirit (Rom. 8:4). Romans 2:29 also shows that the Holy Spirit (who is received through the Lord Jesus Christ) transforms Christians and makes them righteous. He provides the real circumcision (the circumcision of the heart), removing that which is sinful from the heart and life.

Romans 2:26, 27 make it clear that when the apostle Paul speaks of obeying the Law, he excludes the ceremonial aspects of the Law, like circumcision (cf., e.g., Gal. 5:1-12; Col. 2:16-23).

Some of the commentators (on Romans) who understand the uncircumcised man of Rom. 2:26, 27 to be a Gentile Christian are F. Godet; John Murray; C. E. B. Cranfield; W. B. Greathouse ("Beacon Bible Commentary"); and Leslie C. Allen ("New Layman's Bible Commentary," in one volume).

ROMANS 2:7. "to those who by perseverance in doing good seek for glory and honor and immortality, eternal life."

I believe Rom. 2:7 (and Rom. 2:10) speaks of Christians. They are the ones who "[persevere] in doing good" as they obey the truth of the gospel (by faith), in contrast with those who "do not obey the truth" (Rom. 2:8). ((I had an endnote: The Scriptures frequently speak of obeying, or not obeying, the gospel (cf., e.g., Rom. 1:5; 6:17; 10:16 KJV; 16:26; Acts 6:7; 2 Thess. 1:8; 2:10-12; 1 Pet. 4:17). To obey the gospel includes living in righteousness and holiness, being enabled by the grace of God in Christ Jesus.)) When judgment day comes they will be rewarded (by grace) with "eternal life." (Cf., e.g., Rom. 5:21; 6:22, 23.)

In the early chapters of Romans, Paul discusses the fact that all people (Jews and Gentiles) are sinners and need to be saved from sin through the Lord Jesus Christ (cf. Rom. 1:18-3:20 and 3:23, especially Rom. 3:9 and 23). Paul didn't know of any people who were so successfully "[persevering] in doing good" that they could bypass salvation from sin through the Lord Jesus Christ. It is true, however, that believers from earlier days (those who, in general, did live for God) will inherit "eternal life," but only through the Lord Jesus Christ and His atoning death (cf., e.g., Heb. 11:39, 40; 12:23; Rev. 21:27). In Romans chapter 2 the apostle was speaking to (and regarding) those who lived in his day (and subsequent days), calling them to repentance and salvation through faith in the Lord Jesus Christ.


ROMANS 3:19-30

Dikaioo is used in verses 20, 24, 26, 28, and 30. We will also discuss the meaning of the Greek noun "dikaiosune" as it is used in the expression "righteousness of God" in Rom. 3:21, 22. Under Rom. 3:21, 22 we will also discuss Rom. 1:16, 17.

ROMANS 3:19, 20. "Now we know that whatever the Law says, it speaks to those who are under the Law, that every mouth may be closed, and all the world may become accountable to God; (20) because by the works of the Law no flesh will be justified [dikaioo] in His sight; for through the Law comes the knowledge of sin."

These verses are tied to Rom. 3:9-18. The words "whatever the Law says" refer back to Rom. 3:10-18, which consist of a series of quotations from "the Law" (using "the Law" in a broader sense than the first five books of the Old Testament). These quotations were chosen to help demonstrate that all men are sinners, including the sons of Israel ("those who are under the Law"). Roman 3:10, for example, says: "as it is written, 'THERE IS NONE RIGHTEOUS, NOT EVEN ONE.' " Romans 3:9 is an important summarizing verse: "What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin." The apostle has already charged that both Jews and Greeks are all under sin in Rom. 1:18-3:8.

"because by the works of the Law no flesh will be justified [dikaioo] in His sight." (Cf. Ps. 143:2.) No flesh [no person] will be justified [will be found righteous/be declared righteous] in His sight [or, before Him] by the works of the Law on the day of judgment because no person (that is, no person apart from the grace of God in Christ Jesus) has kept the Law. As we discussed under Romans chapter 2, no person (apart from the grace of God in Christ Jesus) is a "doer of the Law." Christians are called and enabled to be doers of the Law, but we are not under the ceremonial law of the Old Testament. [See my paper "The Christian, the Law, and Legalism."]

As in Rom. 2:13, dikaioo is not used in Rom. 3:20 in the fuller sense that we are considering. In Rom. 2:13 dikaioo is used of God finding righteous/declaring righteous those who are righteous; in Rom. 3:20 the apostle says that the unrighteous will not be found righteous/declared righteous. In both verses dikaioo is used in the future tense and refers to the day of judgment.

"for through the Law comes the knowledge of sin" (Rom. 3:20). The problem was, however, that the authority and power to overthrow sin (and Satan and spiritual death) and to establish righteousness did not come through the Law (cf., e.g., Rom. 8:3; 7:5-25; Gal. 3:21).

ROMANS 3:21, 22. "But now apart from the Law the righteousness [dikaiosune] of God has been manifested, being witnessed by the Law and the Prophets, (22) even the righteousness [dikaiosune] of God through faith in Jesus Christ for [Greek preposition "eis"] all those who believe...."

"But now apart from [or, without] the Law." The apostle Paul taught that all people are sinners and that the Law could not solve the sin problem and dethrone sin and spiritual death. (See under Romans chapter 2 and Rom. 3:19, 20.) What the Law (the old covenant) could not do, God did (cf. Rom. 8:3). "Now" new covenant salvation has become available through the atoning death and resurrection of the Lord Jesus Christ. (Cf., e.g., Rom. 8:1-17; Heb. 8:6-13.)

"The righteousness [dikaiosune] of God has been manifested" in more than one sense. Here in Rom. 3:21, 22 (and in Rom. 1:17) the idea is that it has been manifested in the sense that it has come "to" [or, "unto"] all those who believe. Instead of translating the Greek preposition "eis" as "for" with the NASB, I would translate it "to" (with the NIV) or "unto" (with the KJV).

This is "the righteousness of God" in that it comes from God (cf. Phil. 3:9; Rom. 10:3). Philippians 3:9 says: "not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith." This "righteousness" cannot come from fallen man (man in the flesh; man without the indwelling Spirit of life, righteousness, and holiness).

"The righteousness of God" that comes to/unto "all those who believe" removes the guilt of sin and brings forgiveness and right standing before God; there is a declaration of righteousness. But we can't stop here. Equally important, if not more important, "the righteousness of God" comes to/unto believers in the power of the Holy Spirit; it sets them free from sin (and Satan, and spiritual death) and makes them righteous. (Cf., e.g., Rom. 1:16, 17; 2:26-29; 5:19; 6:1-23; 8:1-14; 2 Cor. 5:21; Eph. 4:24.) "The righteousness of God" comes to believers through the atoning death of the Lord Jesus Christ (cf. Rom. 3:25).

"being witnessed by the Law and the Prophets." The old covenant could not save people from sin and spiritual death and make them righteous; "the Law and the Prophets" did, however, bear witness to the fact that one day God would manifest His righteousness and fully save His people from sin, Satan, and death - by His righteousness He would make them righteous. (Cf., e.g., Isa. 32:15-18; 45:8, 22-25; 46:12, 13; 51:4-8; 52:13-53:12; 56:1; 60:21; 61:1-11; 62:1, 2; Jer. 23:5, 6; 31:31-34; Ezek. 36:25-27.)


ROMANS 1:16, 17 are an important reference for Rom. 3:21, 22. Romans 1:16, 17 are very important verses. It is widely recognized that these verses contain the basic theme of the epistle to the Romans.

ROMANS 1:16, 17. "For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. (17) For in it the righteousness [dikaiosune] of God is revealed [or, unveiled, manifested] from faith to faith; as it is written, 'BUT THE RIGHTEOUS man [dikaios] SHALL LIVE BY FAITH.' "

The gospel has "the power [to save] everyone who believes." It has "the power" (through the atoning death of the Lord Jesus Christ and His resurrection, and by the Holy Spirit) to dethrone sin, Satan, and spiritual death and to make believers righteous. Having been saved from sin, believers will be saved from the wrath of God that will come against those living in sin (cf., e.g., Rom. 1:18-3:20; 5:9, 10; Eph. 2:3; 5:5-7; Col. 3:5-7; 1 Thess. 1:10).

"For in [en] it the righteousness [dikaiosune] of God is revealed [or, manifested]" (Rom. 1:17). I would translate the Greek preposition "en" as "by" (or, "through") instead of "in." By (or, through) the gospel, "the righteousness of God is revealed [manifested]" (cf. Rom. 3:21). ((I had an endnote: Although different Greek verbs are used, I don't believe there is a substantial difference in meaning between "the righteousness of God is revealed" in Rom. 1:17 and "the righteousness of God has been manifested" in Rom. 3:21. (The Greek verb translated "is revealed" in Rom. 1:17 is "apokalupto"; the Greek verb translated "has been manifested" in Rom. 3:21 is "phaneroo.") Some other verses that use apokalupto in the sense of actually manifesting are Rom. 8:18; Luke 17:30; 1 Cor. 3:13; 2 Thess. 2:3, 6, 8; and 1 Pet. 1:5 and 5:1.)) When the gospel is received in faith, "the righteousness of God is revealed/manifested" in the sense that believers are transformed by the saving power of God (cf. Rom. 1:16) and made righteous. THE RIGHTEOUSNESS OF GOD is dynamic; it overpowers sin and makes believers RIGHTEOUS. God puts His RIGHTEOUS Spirit within believers. This doesn't work right if we don't walk in line with the gospel and by the Holy Spirit by faith on a continuous basis, which we are called, enabled, required, and privileged to do.

The next verse (Rom. 1:18), which uses the exact form of the Greek verb "apokalupto" as Rom. 1:17, speaks of the wrath of God being revealed/manifested from heaven. Romans 1:18 32 show that His wrath is being revealed/manifested now (in a preliminary sense) in actual judgment. (Especially see Rom. 1:24-32.)

"from [ek] faith to [eis] faith." I would translate the Greek preposition "ek" as "by" (as in the margin of the NASB). It is common for ek to be used with the noun for faith (cf., e.g., Rom. 3:30; 5:1; 9:30, 32; Gal. 2:16; 3:22; 5:5). In each of the verses just listed, the NASB translates ek as "by". It is significant that "ek faith" is used again at the end of Rom. 1:17, where it is translated "by faith." (See below.)

"The righteousness of God" can come to a person only one way - "by faith" (faith in God the Father, faith in the Lord Jesus Christ, faith in the gospel). It does not come "by [ek] works/Law." (Cf., e.g., Rom. 3:20; 4:2; 9:32; 10:5; 11:6; Gal. 2:16; 3:2, 5; Phil. 3:9. Each of these references uses ek with "works/Law." Romans 3:20, for example says: "by [ek] the works of the Law no flesh will be justified in His sight.") "Righteousness" must come from God; it cannot come from man in the flesh.

It is also true that "the righteousness of God" comes to ["eis"] faith. (Eis could just as well be translated "unto.") These words are parallel in meaning with Rom. 3:22, which says: "even the righteousness of God through faith in Jesus Christ [eis] all all those who believe." (In Rom. 3:22 I would translate eis as "to" [with the NIV] or "unto" [with the KJV].) Compare Rom. 1:16: "salvation to everyone who believes."

"BUT THE RIGHTEOUS man SHALL LIVE BY [ek] FAITH" (Rom. 1:17). I believe the alternative translation in the margin of the NASB communicates the apostle's intended meaning: "But he who is righteous by [ek] faith shall live." Paul apparently quoted from Hab. 2:4 to help substantiate what he had just said (and would often say in Romans): the only way to become righteous is ek faith. Those who do become righteous experience the life of God now (as born again Christians). When the day of judgment comes, they will be born into the fulness of eternal life - they "SHALL LIVE."

Quotations from J. A. Ziesler on the meaning of Rom. 1:16, 17. ("Paul's Letter to the Romans" [Trinity Press Int'l., 1989], pages 67-73.)

First I'll quote what he says regarding "the power of God" as these words are used in Rom. 1:16: "It is crucial that this ["the power of God"] should be mentioned in the transitional summary [Rom. 1:16, 17], for a major part of the human problem, as Paul sees it, is that men and women are not free. It is not just that they need forgiveness, though they do, but even more that they are under alien power, especially that of sin.... To release them, they need a superior power, and a large part of the argument will be that they can be transferred from the power-sphere of sin and death to that of the divine Spirit, which brings true life as the people of God. See 1:18-3:9; 6:1-23; 8:1-11."

Next I'll quote part of what he says under "the righteousness of God" as these words are used in Rom. 1:17: "As in the somewhat similarly worded 3:22, it is possible that here God's righteousness is something into which believers are drawn, so that in their own selves and their own lives, that righteousness which is essentially God's becomes a reality. In other words, they begin to live in his power, and his righteousness is effective in their lives. Some have thought that God's righteousness becomes ours in the sense that a right standing/status is freely granted by God. No doubt this is so, but it is not just that. God's righteousness is how he acts, and when human beings are drawn into its power, they begin to act as they should, as his covenant people."

Lastly, I'll quote what he says on "is revealed" as these words are used in Rom. 1:17: "The reference to power shows that this is not mere depiction, as of something static, but is effective. The present tense [of the Greek verb] indicates that it is now in progress."


ROMANS 3:22c, 23. "for there is no distinction; (23) for all have sinned and fall short of the glory of God."

"for there is no distinction; for all have sinned." Since all have sinned (not that all have sinned equally), all need "the righteousness of God [which comes] through faith in Jesus Christ [to/unto] all those who believe" (Rom. 3:22). In the margin the NASB has "or, all sinned" instead of "all have sinned." I prefer the translation "all sinned." Paul's meaning is probably that all are characterized by sin - all are sinners (cf., e.g., Rom. 1:18-3:20; 5:12-8:8).

"and fall short of the glory of God." Although it is true (and all too obvious) that man has not glorified God as he should have, apparently the idea here is that man has forfeited the glory of God through sin (cf., e.g., Gen. 1:26-28; 3:7-24). Through the Lord Jesus Christ, this pitiful condition is reversed for believers. In fact, the Lord Jesus Christ ultimately takes His own to a place much higher than what Adam had before the fall (cf., e.g., Rom. 2:7, 10; 5:2; 8:17-32; 1 Cor. 2:7-12; 15:42-58; Heb. 2:5-13).

ROMANS 3:24, 25a. "being justified [dikaioo] as a gift by His grace through the redemption which is in Christ Jesus; (25) whom God displayed publicly as a propitiation in His blood through faith."

"being justified" [dikaioo]. In Rom. 1:16, 17 and 3:21, 22, we have already seen that "the righteousness [dikaiosune] of God" comes to/unto those who believe. This is how they become "righteous [dikaios]" (Rom. 1:17). (I have already mentioned that dikaioo and dikaiosune were derived from dikaios.) I believe the words "being justified" (or however we translate dikaioo here) are parallel in meaning with the words "even (the) righteousness [dikaiosune] of God through faith in Jesus Christ [to/unto] all those who believe" of Rom. 3:22 (cf. Rom. 1:17). The Greek present participle of dikaioo, which is translated "being justified" in Rom. 3:24, apparently describes the abiding condition of those to whom "the righteousness of God" has come. The present participle fits the idea of continuous action or an abiding condition.

In this context, "being justified" apparently includes (or at least infers) all the following ideas: Believers have been forgiven, DECLARED RIGHTEOUS, redeemed, made alive (by the Spirit of life), and THEY HAVE BEEN MADE RIGHTEOUS AND WALK IN THE RIGHTEOUSNESS OF GOD. ((I had an endnote: J. A. Fitzmyer ("Jerome Biblical Commentary" [Prentice Hall, 1968], page 301, under Rom. 3:24) says (in part): "What happens to man in this new manifestation of God's uprightness is not without its forensic, judicial aspects. But to maintain that Paul means that man is only 'declared upright,' though still a sinner, would imply a watering down of the 'New Creation' and the whole Christian reality that he is proclaiming. For in this 'New Creation' man actually becomes the 'uprightness of God' (2 Cor. 5:17-21...).")) If we are going to translate dikaioo as "being justified" here, we must understand justify in a very full sense.

The words "being justified as a gift by His grace" remind us of Titus 3:7, which says: "being justified by His grace." (Titus 3:7 is discussed later in chapter 6 of this book, but is not included in these excerpts.) By using the words "gift" and "grace" here in Rom. 3:24, the apostle puts even more emphasis on grace than in Titus 3:7. Forgiveness and right standing come by "grace"; so too does the transformation to righteousness (which is part of "being justified," using "justify" in a full sense). (Cf., e.g., Rom. 6:14; 1 Cor. 1:29-31; Eph. 2:8-10.)

"through the redemption which is in Christ Jesus." I believe these words rather strongly confirm that (in Rom. 3:24) "being justified" includes the ideas of being set free from the authority and power of sin (and spiritual death) and being made righteous. Sin formerly reigned (Rom. 5:21), and we were slaves of sin (cf., e.g., Rom. 3:9-20; 6:6, 17-22; 8:2, 5-8; John 8:31-36); but now we have been redeemed through the atoning death of the Lord Jesus Christ. In the ideal case we would continue to live in an abiding state of righteousness and holiness, with the victory over all sin.

The word REDEMPTION conveys the idea of buying a slave to set him free. We were slaves of sin, but we have been redeemed out of the kingdom of sin; we are no longer under the authority of sin (and spiritual death), and we are no longer to serve our old master of sin (by sinning). If we were forgiven but were still slaves of sin, we would not be redeemed. Let's briefly consider several passages that deal with redemption in Christ Jesus, passages that emphasize the transformation to righteousness. (Some other passages that should also be considered in addition to those quoted below are 1 Cor. 1:30; Gal. 3:13, 14; Eph. 1:7; Heb. 9:11-15; and Rev. 14:3-5. Galatians 3:13, 14 are discussed in chapter 2 of this book, but are not included in these excerpts. Ephesians 1:7 and Heb. 9:11-15 are discussed in chapter 7 of this book.)

1 Corinthians 6:18-20. "Flee immorality. Every other sin that a man commits is outside the body, but the immoral man sins against his own body. (19) Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? (20) For you have been bought with a price: therefore glorify God in your body."

Galatians 4:4-7. "But when the fulness of the time came, God sent forth His Son, born of a woman, born under the Law, (5) in order that He might REDEEM [my emphasis] those who were under the Law, that we might receive the adoption as sons. (6) And because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, 'Abba! Father!' (7) Therefore you are no longer a slave, but a son; and if a son, then an heir through God."

Titus 2:11-14 NIV. "For the grace of God that brings salvation has appeared to all men. (12) It teaches us to say 'No' to ungodliness and worldly passions, and to live self controlled, upright and godly lives in this present age, (13) while we wait for the blessed hope - the glorious appearing of our great God and Savior, Jesus Christ, (14) who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good."

Titus 2:11-14 are briefly discussed under Titus 3:4-8 later in this chapter, but that discussion is not included in these excerpts.

We will continue with the excerpts from my book in Part 7, looking at several more verses that will help us understand the super-important word "redemption."

Copyright by Karl Kemp


If you died today, are you absolutely certain that you would go to heaven? You can be! TRUST JESUS NOW

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