Introduction: The Question from Romans 6:4

Weaver confesses his curiosity about why Christ was raised by the glory of the Father and how this relates to believers walking in newness of life.

So let's look in Romans chapter 6, and the message today I've just entitled "The Glory of God." Notice Romans 6, verse 1: "What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father."

Now I have a confession to make today. And that confession is simply this: the message that I'm going to bring to you today was developed out of my own curiosity. I was reading through the book of Romans and I came to Romans chapter 6 and I looked at verse 4. And I read this verse:

So I read that verse and then I reread that verse and then I reread it again. And then I asked myself this question: Why are we specifically told that Christ was raised from the dead by the glory of the Father? And then I had to ask myself this question: What is implied and what does the Bible mean when it says that Christ was raised from the dead by the glory of the Father? And evidently it applies to us because he says,

The Glory of God in Scripture

Common verses about God's glory are cited, and the chief end of man is to glorify God, yet all have sinned and fall short.

So my next question was this: I know that Christ was raised from the dead by the glory of God the Father. That's what the Bible says. I wanted to know what the glory of the Father was, and how that applied to my life and how it will apply to your life, and how it will make us walk more holily and more obediently. So, if verse 4 tells us that Christ was raised from the dead by the glory of the Father, and the conclusion is, therefore, we should walk in newness of life, we must grasp and understand what that means at all costs. Now, when we think of the glory of God, we can think of a multitude of scriptures that refer to the glory of God. In fact, some of those scriptures are exceedingly common. For instance, 1 Corinthians 10 and verse 31.

If you can't quote it, you could almost quote it. For the Bible says, "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." Now think about that. If you're to do all to the glory of God, what really does that mean? And how about this one? Romans 15 and verse 7, there we are commanded, "Wherefore receive ye one another, as Christ also received us to the glory of God." Receive ye one another.

Now I've preached on this in years and years past, but there is a biblical reception that is to be given to the saints of God. And it's to be done in a biblical way. "Wherefore receive ye one another, as Christ also received us to the glory of God." And then you can come to 2 Corinthians 1 and verse 20, where the Bible says, "For all the promises of God in him are yea, and in him Amen, unto the glory of God by us." Now, here are just three scriptures that refer to the glory of God, and it also refers to an impact upon our lives. So my question is, if Christ was raised from the dead by the glory of God the Father, how does that make us that we must walk, therefore, in newness of life?

Let me give you a quote from the book of Jeremiah chapter 9, verses 23 and 24. Listen to what Jeremiah wrote:

Now God says if you're going to glory in anything, you might want to glory in this, that you know me and that you understand me. Wow. Therefore, when the Bible says in Romans 6 and verse 4, that like as Christ was raised from the dead by the glory of the Father, even so we should walk in newness of life, there is something there that we must understand concerning the glory of God.

Let me give you a quote from Charles Haddon Spurgeon. Charles Spurgeon, the prince of preachers, he said this: "The proper study of the Christian is the Godhead. The highest science, the loftiest speculation, the mightiest philosophy, which can engage the attention of the child of God is the name, nature, and the person, the doings, and the existence of the great and mighty God, which he calls Father. There is something exceedingly improving to the mind in a contemplation of the divinity." "It is a subject so vast that all of our thoughts are lost in its immensity. So deep that our pride is drowned in its infinity. Other subjects we can comprehend and grapple with and in them we feel a kind of self-content and self-confidence and we go our way with the thought, 'Behold, I am wise.' But when we come to this master science, that is the knowledge of God, finding that our plumb line cannot sound its depth, and that our eagle eye cannot see its height, we turn away with a thought, 'I am but yesterday, and know nothing.'" Isn't that amazing? And that's true. When you begin to study the doctrine of God, and you begin to see how great, how majestic, and how glorious He is, and how utterly it is impossible for you and I to comprehend God in his fullness, we have to say, "I am nothing."

Do you realize the very first catechetical question that is asked usually in any catechetical instruction, especially the Westminster or Philadelphia confession, is this: "What is the chief end of man?" You remember the answer? "The chief end of man is to glorify God and to enjoy him forever." When we talk about our chief end is to glorify God, we've got to remember what scripture says. Romans 3 and verse 23.

In other words, we have not lived up to that which God has commanded us. We have not glorified Him the way that we should. Even as Christians today, we still do not glorify Him the way that we should. But fallen man, natural man, unsaved man, according to Romans 8 verses 6 and 8, is at enmity against God. That is, he hates God, and he's certainly not interested in glorifying God. But I'm asking the question based upon Romans 6 and verse 4: What does it mean when the Bible says that Christ was raised from the dead by the glory of the Father?

God's External and Essential Glory

God's glory is seen in creation, but He also has a glory above the heavens that is impossible to define fully.

And how does that apply to us? When you talk about the glory of God, the very first thing that you should think about is God's glory is revealed in His creation. You remember that passage in Psalm 19 where the Bible says,

It is true that God's glory may be seen in His creation. That is God's external glory and I'll explain that in just a moment.

But Revelation 4 and verse 11 declares this:

We have to acknowledge that everything that exists exists for God's honor and God's glory. Everything that God does in creation, in providence, and in redemption is ultimately for his own honor and glory. Since you're in the book of Romans, look very quickly at Romans 11 and verse 36. Here's a verse that would sum up this: Romans 11 and verse 36, scripture says, "For of him, and through him, and to him, are all things: to whom be glory for ever. Amen." Now look at that verse 36: "For of him"—that is originally—"and through him"—that is providentially—"and to him"—that is ultimately—"are all things: to whom be glory for ever." So everything that is done in creation and providence and in redemption is done for God's honor and glory. Now, when we think of God's glory, we normally think of that external glory, which is revealed in creation.

But may I point out the fact that God has a glory that is above creation. In fact, David speaks about that glory in Psalm 8 in verse 1. Let me just quote it. I've got a lot of other scriptures I want you to look at in just a moment. But in Psalm 8 in verse 1, "O LORD our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens." Now it is true the external glory of God is seen in creation. But God has a glory that He has set above the heavens. In Psalm 57, verse 5 and verse 11, the scripture says, "Be thou exalted, O God, above the heavens; let thy glory be above all the earth." So God has a glory that is revealed in the earth, and God has a glory that is above the earth. God's glory is the goal of all of his plans for mankind. The glory of God is that which you and I see in creation, providence, and redemption.

And in every one of these areas, God is concerned with his glory. In fact, all that God orchestrates, all that God wills, all that God determines, all that God purposes, all that God causes to occur in and through his creation in this life is for his honor and glory. Now when we talk about God's glory, let me just say, first of all, it is impossible to define God's glory. I can tell you the Hebrew word for glory is kabod. I can tell you the Greek word for glory is doxa. And I can tell you what kabod and doxa mean, that is how they're translated. But I cannot define God's glory. I can define the words which speak of His glory, but I cannot define His glory. Why? Because to define God is to limit God. And if you try to define God's glory, you're trying to limit God's glory, which is absolutely and totally impossible. God's glory is synonymous with His magnificence, His splendor, His beauty, His perfection. God's glory speaks of God's dignity, His honor, His wisdom, His majesty, and His unquestionable justice in all of His dealings and His creation. Everything that is and everything that exists exists for God's honor and glory. And I might point out, folks, all the credit that everything that we are and everything that we have belongs to God alone.

Everything that you have, God gave you. Your family, your friends, your finances, your children, your breath, your life, your health. Everything that you have, God gave you. And if you don't think that He gave you that, you just try to breathe without Him. And you'll find out that you don't exist. Now, God has an external glory. And I'm going to show you in just a moment, God also has an essential glory. But when I thought about all these passages that dealt with God's glory, I thought, how does that apply to Romans 6 and verse 4? When the Bible specifically tells us that God raised Jesus Christ from the dead by the glory of the Father and therefore we should walk in newness of life. So I thought, how do I explain this?

Moses' Request and God's Revelation of His Glory

In Exodus 33–34, Moses asks to see God's glory, and God reveals His goodness and sovereign grace as the manifestation of His glory.

How do I even learn what that means? And then I came to the realization that everything must be interpreted within the analogy of faith. That is, whatever the Bible is teaching in Romans 6 and verse 4, it is also taught in other passages of the Bible as well. So there's a passage in the Old Testament that came to my mind, and I want you to turn there, please, to Exodus chapter 33. Hold Romans 6, we're coming back there. But turn back to Exodus chapter 33. In this passage, Moses has been pleading with God for his assurance that God would be with him as he undertook to lead the people. In Exodus 33, beginning there with verse 17. In fact, let's read verse 16. Moses, verse 15.

"Lord, if you're not going to be with me, I don't want to go. For wherein shall it be known here that I and thy people have found grace in thy sight? Is it not in that thou goest with us? So shall we be separated, I and thy people, from all the people that are upon the face of the earth." Now watch verse 17. So now Moses is pleading for God's presence to go with them. "And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name." Moses, you ask for my presence. I'm going to make sure that I go with you. Now look what Moses says in verse 18. "And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy."

Now let's stop there just for a moment. I want you to know that Moses did not ask to know the will of God. He did not ask to see the mighty power of God. He did not ask to see the greatness of God. Moses said, "I beseech thee, shew me thy glory." Show me thy glory. Do you realize if you and I just studied the rest of our life, the glory of God in creation, the glory of God in providence, and the glory of God in redemption, we could never in our lifetimes exhaust those three subjects. We could never do it. But when you stop and think that God has a glory that is above the earth, that is God has an internal and inherent glory, that glory which is known as his essential glory, we could never fathom that glory. Why? Because one would have to be God in order to understand the glory of God. But yet Moses says, "Shew me thy glory." I'm going to come back to this passage in just a moment.

But look in Exodus chapter 34. And get ready to read there just for a moment. Before I read that passage, let me just summarize what God has said. Moses says, "Shew me thy glory." God says, "Here's what I'll do. I'll make all my goodness pass before thee. And I will proclaim that I will be gracious to whom I will be gracious. And I will shew mercy on whom I will shew mercy."

Now, the first thing I want you to understand is this: What God showed Moses were his attributes. The attributes of God are manifestations of God's glory. Now, God is not through. For in Exodus 34, look at verse 5.

Now I want you to understand there are two key attributes that are pointed out in Exodus 34, and that is God's grace and God's justice. God is infinitely just and God is sovereignly gracious. I want to give you a quote by Charles Haddon Spurgeon again. Three paragraphs. And Charles Haddon Spurgeon was preaching from Exodus 33, where Moses said, "I beseech thee, shew me thy glory."

And here's what Spurgeon says. Listen carefully. "We find that Moses saw no similitude, no form pass before him. He had an audience. He had a vision. But it was an audience from behind a covering and a vision, not of a person, but an attribute. Behold, then, the scene. There stands Moses about to be honored with visions of God. The Lord is about to answer thee, O Moses, God is come. Dost thou not tremble?"

"Do not thy knees knock together? Are not thy bones loosened? Are not thy sinews broken? Canst thou bear the thought of God coming to thee? Oh, I can picture Moses as he stood in the cleft of the rock with the hand of God before his eyes, and I can see him look as man never looked before, confident in faith, yet more than confounded at himself that he could have asked such a petition. Now, what attribute is God about to show Moses? His petition is, 'Shew me thy glory.' Will He show him His justice? Will He show him His holiness? Will He show him His wrath? Will He show him His power? Will he break yon cedar and show him he is almighty? Will he rend yon mountain and show him that he can be angry? Will he bring his sins to remembrance and show him that he is omniscient? No."

"Hear the still small voice. 'I will make all my goodness pass before thee.' Ah, the goodness of God. That is God's glory. God's greatest glory is that he is good. The brightest gem in the crown of God is his goodness. 'I will make all my goodness pass before thee.' There is a panorama such as time would not be long enough for you to see. God said, 'I will make all my goodness pass before thee.'"

"But there was something more. No one attribute of God sets God out to perfection. There must always be another. He said, 'I will shew mercy on whom I will shew mercy. And I will be gracious to whom I'll be gracious.' There is another attribute of God. There is his sovereignty."

Now listen, God's goodness without his sovereignty does not completely set forth his nature. Now I want you to think about what Spurgeon has said, and I want you to think about what scripture has pointed out. When Moses said, "Shew me thy glory," God said, "I'm going to make all my goodness pass before thee. And then I'm going to tell you, I'll be gracious to whom I'll be gracious, and I'll be merciful to whom I will be merciful." Now, I want to ask you a question.

The Goodness and Sovereignty of God in Sending and Raising Christ

God was not obligated to save, but in His goodness He sent Christ; in His sovereignty He raised Christ from the dead, as seen in many New Testament passages.

How does all this fit in with Romans 6 and verse 4? I want you to turn back there. I'm going to develop this for you, but I want you to think about this. Look at Romans 6 and verse 4. Paul writes, "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." You know what some commentators do? Some commentators will take this phrase, "the glory of God," and just make it synonymous or equal to God's power. For instance, Matthew Poole, who is normally a great commentator, he says this: "By the glory of the Father, in other words, by the power of the Father, which is called his glorious power, God has said elsewhere to have raised him by his power. And he said to live by the power of God." And so what Matthew Poole and some of the others say, well, all the glory of God is just simply the power of God. Well, certainly the power of God has to be included in God's glory, because that is one of God's attributes.

But you have to ask this question. If you limit verse 4, that Christ was raised from the dead by the glory of the Father, if you limit that to the power of God, is that all there is to God's glory? And the answer is, obviously, no. Now, let me ask some questions. I'm asking these for a reason. I know that most of you in here can answer these questions, okay? Here they are. I'm just setting you up so I can explain Romans 6 and verse 4. Here's my first question: Was God obligated to create the world? No. He was not. What did the Bible say in Revelation 4 and verse 11? We read it earlier. "For thy pleasure they were created." God was not obligated to create the world. I had a preacher ask me just recently, "Why did God create the world?" And my response was, "For his own honor and glory." According to Revelation 4 verse 11, he said, "That's exactly what I believe." But he said, "You know, I heard another preacher say the reason God created the world was because he was lonely."

I said, "Do you realize that speaks of deficiency in God? If God's lonely, He's not fulfilled and content in and of Himself. That's a denial of the Godhood of God." No. Was God obligated to create the world? No, He was not. Well, let me ask you another question. After God created the world, was He obligated to provide for everyone and everything in the world? No. After man sinned and rebelled against God, was God obligated to provide salvation? No. Is God right now obligated to save sinners? No. Do you realize, I could ask this question: Would God be absolutely just if He damned every sinner?

And the answer is yes. He would be. Now, let me just point out the fact, if you don't understand what I'm talking about, obligation, look back in your Bibles to Romans 11, since you're there in verses 33 through 35, just to show you that it is impossible to bring God into obligation to anyone at any time. Look at Romans 11, beginning there verse 33. Paul writes,

Now watch this. Who hath known the mind of the Lord? No one. Who hath been his counsellor? No one. Who has first given to God anything? No one. You say, "But I tithe and I give gifts." Well, the only reason you can tithe and give gifts is because God first gave to you. "But I love Him." The only reason you love Him is because He first loved you. You can't do anything first to God. Therefore, you cannot bring God into obligation. Do you realize the only thing that God owes sinners is justice? And I got news for you, you don't want that. You want mercy.

Now, since we understand that God was not obligated to create, and God was not obligated to provide, and God was not obligated to send salvation, and God's not obligated to save anybody, let's ask a question. Go back to Romans 6 and look at verse 4. Romans 6 verse 4: "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." Now wait a minute, here's my question. Since God was not obligated to provide salvation, and since God is not obligated to save sinners, why did he send Jesus Christ? Why did he set forth Christ to be our propitiation? Why does He forgive our sins? Why did He provide such a great and glorious salvation in Jesus Christ? Why does God justify the ungodly? And the answer comes back simply because of the goodness of God in His grace. Let me give you the scripture. You don't have to turn there. Here's Romans 3 and verse 24:

Note the emphasis on freely. Being justified freely. We didn't earn it. We didn't merit it. We didn't deserve it. God freely, graciously, out of the goodness of His heart, sent redemption in Jesus Christ. Romans 5 verses 20 and 21 tells us, "Where sin abounded, grace did much more abound: that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord." God in His goodness, God in His abundant grace, has sent Christ. He sent Christ to be our substitute. He set forth Christ as a propitiation for our sins. And it was only as Jesus Christ took our place, suffered our lawful wrath, and suffered the penalty of the broken law for us, that God was enabled then to be just and the justifier of him that believeth in Jesus Christ.

According to Romans 3 and verse 26. Now let me show you something. You're in the book of Romans. Turn back to Romans chapter 2. Let me show you what Paul charges the ungodly with. Those who refuse the great salvation that God has provided in Jesus Christ. I want you to note the words that the Apostle Paul uses. Now watch. Romans chapter 2, verse 3: "And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?"

Now look what they're doing. Verse 4:

Now look what Paul does. Paul says when you are refusing the salvation that God has provided, you are misusing and abusing the goodness of God in sending Jesus Christ. Now, go back to Romans 6 and verse 4. I'm hopefully going to start tying this together for you. I want you to think with me now. This is one of those messages you have to think. I don't have three points and a poem. This whole message is just explaining one simple phrase, okay? Look in Romans 6 and verse 4: "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." Watch this. "That like as Christ was raised up from the dead, even so we should walk in newness of life." How was he raised up? By the glory of the Father. Now we see the glory of the Father according to scripture in two specific areas.

What did God show Moses? Moses said, "I beseech thee, shew me thy glory." And God said, "Moses, I'll tell you what I'm going to do. I'm going to make all my goodness to pass before you. And then I'm going to proclaim that I'll be gracious to whom I'll be gracious. And I'll be merciful to whom I'll be merciful." First of all, I want you to see the goodness of God in sending Christ as our salvation. Just think about this. The goodness of God in sending Christ.

What did the Bible say? "That like as Christ was raised up from the dead." So Christ is involved. So the first thing we should see is the goodness of God in sending Christ for our salvation. Let me just quote some scriptures. John 3 and verse 17:

Did you hear that?

How about this one, Romans 5 verse 10: "For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life." How about this one? Galatians 4 and verse 4: "But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." How about this one in 1 John 4 and verse 10? "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins."

Now watch, there's the goodness of God in sending Christ for our salvation. What did God show Moses? First, his goodness. Secondly, his sovereignty. I want you to know that God sovereignly raised Jesus Christ from the dead. Now think about this. God did not raise any of the Old Testament prophets from the dead like He did Christ. He did not raise any of the New Testament apostles or prophets from the dead like He did Christ. No. God sovereignly chose Christ.

I'll explain that just a little bit later. He sovereignly chose Christ and He sovereignly raised Him from the dead. The resurrection of Christ is attributed to the Father over and over in the scriptures. Let me just quote a few. Acts 3 and verse 15: "And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses." How about this one? Acts 4 and verse 10: "Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole." Acts 13 and verse 30: "But God raised him from the dead." Acts 17 verse 31: "Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead." How about Romans 10 verse 9: "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved."

Galatians 1:1: "Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead)." Ephesians 1 verse 20: "Which he wrought in Christ, when he raised him from the dead." And finally Hebrews 13 verse 20: "Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant." Now I want you to note, we've seen the goodness of God in sending Christ, and the sovereignty of God in raising Christ from the dead. Now, I want you to look in Romans 6 and verse 4. Here are two very important phrases. I'm going to explain one of them right now. "Therefore we are buried with him by baptism into death: that like as..." You see those two words? "That like as" is from the Greek word hosper, which means "like as," or "even as," or "just as." Now look at that. "Therefore we are buried with him by baptism into death: that like as," or just like Christ was raised from the dead, just like God graciously and sovereignly worked in his life, even so he did in our lives.

The 'Like As' and 'Even So' of Romans 6:4

The Greek words hosper and houtos indicate a parallel: just as God chose and raised Christ, He chose and regenerated believers, giving them new life.

Galatians 1:1: "Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead)." Ephesians 1 verse 20: "Which he wrought in Christ, when he raised him from the dead." And finally Hebrews 13 verse 20: "Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant." Now I want you to note, we've seen the goodness of God in sending Christ, and the sovereignty of God in raising Christ from the dead. Now, I want you to look in Romans 6 and verse 4. Here are two very important phrases. I'm going to explain one of them right now. "Therefore we are buried with him by baptism into death: that like as..." You see those two words? "That like as" is from the Greek word hosper, which means "like as," or "even as," or "just as." Now look at that. "Therefore we are buried with him by baptism into death: that like as," or just like Christ was raised from the dead, just like God graciously and sovereignly worked in his life, even so he did in our lives.

Now let me tell you something that you might not be aware of. Did you know that God the Father chose God the Son to be the mediator? You say, "What?" Well sure I understand that, but there's a specific scripture that tells you that. Look in your Bibles to Isaiah, hold Romans 6, we're coming right back. But look in Isaiah chapter 42, if you would, and verse 1. Isaiah 42 and verse 1. I want you to see how the Bible speaks about Jesus Christ. Isaiah 42, verse 1: "Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles." This is a Messianic prophecy. And the Bible is telling us that Jesus Christ is God's elect. There was a mediatorial election by God the Father, and God the Father chose Jesus Christ to be the mediator. Wow!

Now, turn in your Bibles to 2 Thessalonians chapter 2. Just like Christ was chosen to be the God-man, to be the mediator, God also chose us unto salvation. Look in 2 Thessalonians 2 and verse 13: "But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth." Now, wait a minute. Who chose us to salvation? God did. There's a theological election. God chose us. Or a soteriological election. God actually chose us to salvation. And if you want to read Ephesians 1 in verse 4, or just let me quote it, here's what the scripture says: "According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love."

Now, let me show you. The Bible says in Romans 6 and verse 4, "like as Christ was raised from the dead by the glory of the Father." Just like, just as. Just as Jesus Christ was chosen by God to be the mediator, so God chose us to salvation in Jesus Christ. Now let me put this together for you. Look in your Bibles to John chapter 5. There's still another little phrase in Romans 6 and verse 4 that I have to explain, but look in John 5 beginning there at verse 1. And I don't have to read much of this for you to get the idea. John 5 verse 1: "After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches."

"In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool." "But while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath."

Now I want to ask you some questions. How many people were at this pool? A great multitude. How many were sick? All of them. Sick, halt, lame, impotent, blind. What does the Bible say Jesus Christ did? Jesus Christ went in the midst of all of these sick, lame, blind, impotent people, found one man, and said, "Wilt thou be made whole?" The man said, "Sir, I don't have anybody to help me. While I'm trying to get to the pool, somebody else steps in and then it's too late for me." Jesus said, "Rise, take up your bed and walk." Here's my question: Why did Jesus Christ walk in the midst of all of those sick, blind, impotent, lame people and heal one man? That's all. Didn't heal anybody else. Here's my question: How many of those people needed healing? All of them. How many of them could our Lord have healed had He desired? All of them. This man that He did heal, did he recognize who Christ was? No. Did he cry out for help? No. Jesus came to him.

Jesus approached him. And when he said, "Wilt thou be made whole," he still didn't know who Christ was. And Christ said, "Rise, take up thy bed, and walk." Now my question is, why did Jesus Christ walk in the midst of a multitude of sick, blind, halt, impotent, and lame people and heal one man? Here's why. Look in John 5 and verse 21, skipping on down, here's what our Lord says: "For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will." Let's find out why. "For the Father judgeth no man, but hath committed all judgment unto the Son."

Now let me ask these two questions. Why does the Son quicken whom he will? And why has all judgment been committed unto the Son? Here's why: "That all men should honour the Son, even as they honour the Father." What's that telling you? Jesus Christ is God. What is the one attribute that sets God apart from everyone else? And the answer is, it is His sovereignty. Let me ask that again.

I want this to sink in. What is the one attribute that sets God apart from everyone else? It is His sovereignty. Are you listening? God does as He pleases, only as He pleases, and always as He pleases. He's the only one that can do that. The Bible said in Psalm 115, verse 3, "But our God is in the heavens: he hath done whatsoever he hath pleased."

Now, why did Jesus Christ walk in the midst of all those sick people and heal that one man? He said, so that everybody will know that I'm God. That I do as I please. What did God tell Moses? "I will be gracious to whom I will be gracious. And I will be merciful to whom I will be merciful." I'm God. I can do as I please. I can be gracious to whom I please. I am God.

Now, let me show you. Since you're in the book of John, turn right over to John chapter 11. Let me show you an illustration of what I'm talking about. John chapter 11. Everybody knows the story of Mary and Martha and Lazarus. They were dear friends of our Lord. And Lazarus, you know, died. And look, if you would, in John 11 verse 1: "Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha. (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.) Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick." When Jesus heard that, look what he said.

"This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." Now this sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. Now, let me ask you, what happened to Lazarus? He died. How can our Lord say then, "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby"? How could he say that? He died. Well, skip down if you would please. Verse 6: "When he had heard therefore that he was sick, he abode two days still in the same place where he was."

"Then after that saith he to his disciples, Let us go into Judaea again. His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world." Now skip down if you would to verse 11: "These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead." Now.

Wait a minute. Am I confused? Our Lord said, "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." Now he says, "Lazarus is dead." Is there a contradiction? Oh no. Because you see, when our Lord went there, Martha first went out to meet our Lord. And let's skip down to verse 21: "Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. Jesus saith unto her, Thy brother shall rise again. Martha saith unto him, I know that he shall rise again in the resurrection at the last day. Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die. Believest thou this? She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world." Now, wait a minute.

Let me show you something. Martha said, "I know that he shall rise again in the resurrection at the last day." Jesus said, "I am the resurrection." Jesus said, "Listen, Martha, the resurrection just walked into town. You don't have to worry about Lazarus. Believest thou this?" Oh, she said, "Lord, I believe that you're the Son of God." Well, now, our Lord says, "Martha, you need to believe exactly what I'm telling you."

Now, skip down if you would, please. Look at verse 28. After our Lord silences Martha, "And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee." Martha said, "Hmm, this might be a little more than I can handle." So she sends Mary out there. And of course, Mary follows the same thing. So skip down if you would, please. Verse 34. "And said, Where have ye laid him? They said unto him, Lord, come and see. Jesus wept. Then said the Jews, Behold how he loved him! And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died? Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it. Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days. Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? Then they took away the stone from the place where the dead was laid." Now watch this. What did Jesus Christ, the Son of God, who is God incarnate, what did He do? He said, "Lazarus, come forth." And what happened? "And he that was dead came forth, bound hand and foot with graveclothes."

I want you to note, Jesus Christ did not call all of the dead forth. He singled out Lazarus. He will be gracious to whom He will be gracious. He will be merciful to whom He will be merciful. And He sovereignly singled out Lazarus to be raised from the dead.

Now, I want you to go back to Romans 6 and look at verse 4. I want you to remember this. Moses said, "God, show me Thy glory." And He made all His goodness pass before Moses. And then He said, "I'll be gracious to whom I'll be gracious. I'll be merciful to whom I'll be merciful." So God's goodness and God's sovereignty. We've seen it in John 5. We've seen it in John 11. Now look in Romans 6 and verse 4. Here it is.

"Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life."

Illustrations of Sovereign Grace: John 5 and John 11

Jesus healed one man at Bethesda and raised Lazarus to demonstrate His sovereign right to be gracious to whom He will, reflecting the glory of God.

Now let me put this together for you. Look in your Bibles to John chapter 5. There's still another little phrase in Romans 6 and verse 4 that I have to explain, but look in John 5 beginning there at verse 1. And I don't have to read much of this for you to get the idea. John 5 verse 1: "After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches." "In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool."

"But while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath." Now I want to ask you some questions. How many people were at this pool? A great multitude. How many were sick? All of them. Sick, halt, lame, impotent, blind. What does the Bible say Jesus Christ did? Jesus Christ went in the midst of all of these sick, lame, blind, impotent people, found one man, and said, "Wilt thou be made whole?" The man said, "Sir, I don't have anybody to help me. While I'm trying to get to the pool, somebody else steps in and then it's too late for me." Jesus said, "Rise, take up your bed and walk." Here's my question: Why did Jesus Christ walk in the midst of all of those sick, blind, impotent, lame people and heal one man? That's all. Didn't heal anybody else. Here's my question: How many of those people needed healing? All of them. How many of them could our Lord have healed had He desired? All of them. This man that He did heal, did he recognize who Christ was? No. Did he cry out for help? No. Jesus came to him.

Jesus approached him. And when he said, "Wilt thou be made whole," he still didn't know who Christ was. And Christ said, "Rise, take up thy bed, and walk." Now my question is, why did Jesus Christ walk in the midst of a multitude of sick, blind, halt, impotent, and lame people and heal one man? Here's why. Look in John 5 and verse 21, skipping on down, here's what our Lord says: "For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will." Let's find out why. "For the Father judgeth no man, but hath committed all judgment unto the Son."

Now let me ask these two questions. Why does the Son quicken whom he will? And why has all judgment been committed unto the Son? Here's why: "That all men should honour the Son, even as they honour the Father." What's that telling you? Jesus Christ is God. What is the one attribute that sets God apart from everyone else? And the answer is, it is His sovereignty. Let me ask that again.

I want this to sink in. What is the one attribute that sets God apart from everyone else? It is His sovereignty. Are you listening? God does as He pleases, only as He pleases, and always as He pleases. He's the only one that can do that. The Bible said in Psalm 115, verse 3, "But our God is in the heavens: he hath done whatsoever he hath pleased."

Now, why did Jesus Christ walk in the midst of all those sick people and heal that one man? He said, so that everybody will know that I'm God. That I do as I please. What did God tell Moses? "I will be gracious to whom I will be gracious. And I will be merciful to whom I will be merciful." I'm God. I can do as I please. I can be gracious to whom I please. I am God.

Now, let me show you. Since you're in the book of John, turn right over to John chapter 11. Let me show you an illustration of what I'm talking about. John chapter 11. Everybody knows the story of Mary and Martha and Lazarus. They were dear friends of our Lord. And Lazarus, you know, died. And look, if you would, in John 11 verse 1: "Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha. (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.) Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick." When Jesus heard that, look what he said.

"This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." Now this sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. Now, let me ask you, what happened to Lazarus? He died. How can our Lord say then, "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby"? How could he say that? He died. Well, skip down if you would please. Verse 6: "When he had heard therefore that he was sick, he abode two days still in the same place where he was."

"Then after that saith he to his disciples, Let us go into Judaea again. His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world." Now skip down if you would to verse 11: "These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead." Now.

Wait a minute. Am I confused? Our Lord said, "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." Now he says, "Lazarus is dead." Is there a contradiction? Oh no. Because you see, when our Lord went there, Martha first went out to meet our Lord. And let's skip down to verse 21: "Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. Jesus saith unto her, Thy brother shall rise again. Martha saith unto him, I know that he shall rise again in the resurrection at the last day. Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die. Believest thou this? She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world." Now, wait a minute.

Let me show you something. Martha said, "I know that he shall rise again in the resurrection at the last day." Jesus said, "I am the resurrection." Jesus said, "Listen, Martha, the resurrection just walked into town. You don't have to worry about Lazarus. Believest thou this?" Oh, she said, "Lord, I believe that you're the Son of God." Well, now, our Lord says, "Martha, you need to believe exactly what I'm telling you."

Now, skip down if you would, please. Look at verse 28. After our Lord silences Martha, "And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee." Martha said, "Hmm, this might be a little more than I can handle." So she sends Mary out there. And of course, Mary follows the same thing. So skip down if you would, please. Verse 34. "And said, Where have ye laid him? They said unto him, Lord, come and see. Jesus wept. Then said the Jews, Behold how he loved him! And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died? Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it. Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days. Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? Then they took away the stone from the place where the dead was laid." Now watch this. What did Jesus Christ, the Son of God, who is God incarnate, what did He do? He said, "Lazarus, come forth." And what happened? "And he that was dead came forth, bound hand and foot with graveclothes."

I want you to note, Jesus Christ did not call all of the dead forth. He singled out Lazarus. He will be gracious to whom He will be gracious. He will be merciful to whom He will be merciful. And He sovereignly singled out Lazarus to be raised from the dead.

Now, I want you to go back to Romans 6 and look at verse 4. I want you to remember this. Moses said, "God, show me Thy glory." And He made all His goodness pass before Moses. And then He said, "I'll be gracious to whom I'll be gracious. I'll be merciful to whom I'll be merciful." So God's goodness and God's sovereignty. We've seen it in John 5. We've seen it in John 11. Now look in Romans 6 and verse 4. Here it is.

Application: Walking in Newness of Life

Because God's goodness and power raised us spiritually, we are motivated and enabled to walk in newness of life, glorifying God in all we do.

"Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." Now, I told you about the little phrase "like as." When you come down to this second phrase, "even so," it is the Greek word houtos, which means "even so," "likewise," or "in like manner." Look at it like this: "Therefore we are buried with him by baptism into death: that just like as Christ was raised up from the dead by the glory of the Father, even so, or just like, or likewise, we also should walk in newness of life." Wait a minute. What did God the Son do in John chapter 5? He walked in the midst of that multitude, singled out one man, and healed him. What did he do in John 11? He singled out one man, Lazarus, and raised him from the dead. Did you remember what our Lord said in John 10 in verse 3? "He calleth his own sheep by name." Do you remember that? How about John 10 verse 27? Christ said, "My sheep hear my voice, and I know them, and they follow me." What is Paul telling us in Romans 6 and verse 4? Here's what he's telling us. He's saying just like God who chose Jesus Christ and then sovereignly spoke the word and raised Him from the dead, just like that God chose us in Christ and sovereignly spoke the word and gave us regeneration and conversion and faith to believe in Him. Just like he saved Christ by raising him from the dead, He saved us by raising us spiritually from the dead in like manner. Now look in verse 5. After he says, "even so we should walk in newness of life," then he says in verse 5, explaining further, "For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."

Oh, dear friend, let me ask you, what does the Bible say? When Christ was raised from the dead, He was raised from the dead that He dieth no more. Are we going to die? No. Our bodies may drop off, but we're not going to ever, ever die. Because just like God raised Him from the dead, even so we also are raised in newness of life. And just like Christ was raised from the dead to live unto the Father, why did He raise us from the dead? That we might live unto the Father just as Christ did. Do you see the motive for walking in newness of life? We understand that God did not have to save us. God did not have to send Christ. God did not have to give redemption. And yet in the goodness and the grace of God, He sent redemption.

And then in His sovereignty, He singled us out and saved us, when we deserve nothing but justice and damnation. Wow! You're talking about a motive to walk in newness of life. Let me just read 2 Thessalonians 1 and verse 11. Paul is praying for the Thessalonians and he says this: "Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power." What was it that saved those Thessalonians? The goodness of God and the faith of God and the power of the Holy Ghost.

Now listen to this one. In 2 Corinthians 4 and verse 6, the Bible says that God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. The glory of the Father that raised Jesus Christ from the dead is the same glory that raised us from the dead. Therefore, we're to walk in newness of life. Let me make just a couple of applications and we'll close. Here's the question: How then do we glorify God? Well, here's the answer: We glorify God by walking in newness of life according to the same goodness and the same power that was shown to Christ. It is in us. It was exercised in us. And it is now our motive for godly obedience and holy living. The same God that chose Christ chose us. The same God that raised Christ from the dead raised us from the dead as well. Now, here's my second application.

The next time we quote 1 Corinthians 10 verse 31, "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God," you've got to remember this. We're obligated to do that because God chose us and God saved us by Jesus Christ and the reason that He saved us was that we might live unto Him, that we might walk in newness of life. Do you realize we owe God a double debt? We're not only His creatures by virtue of creation, we're His by virtue of redemption. He bought us. That's why the scripture says, "Ye are not your own. For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's." He owns us. And we're doubly obligated to honor Him. But when you stop and think, the same God, and the same power, and the same goodness, and the same grace that raised Christ from the dead and gave Him newness of life, it's that same God, that same goodness, that same grace, that same power that will enable us to be obedient and to walk in newness of life. Why does the scripture say, "Walk in the Spirit, and ye shall not fulfil the lust of the flesh"? You remember he said in Zechariah 4 and verse 6, "Not by might, nor by power, but by my spirit, saith the LORD." Salvation from A to Z, or if you're in the Greek, from Alpha to Omega, is of God.