Quotes from Thomas R. Schreiner

Just as the sin of Adam was imputed to all people, so also the obedience of Christ has been imputed to believers. Adam

The Last Supper is meant to picture not only the fulfillment of past promises of God and the present impending death of Jesus, but just as much the assured future of an even greater meal in the coming kingdom of God.

Believing in the gospel isn't optional. It is imperative, for those who don't put their trust in Jesus will face eschatological humiliation (Rom 9:33; 10:11). Conversely, believers are the children of Abraham (Gal 3:6; cf. 3:8) and therefore the children of God (3:26). They belong to God's family and are members of the true Israel of God (6:16). Those

Adam had unleashed a monster into the world.

Eschatology, then, plays a vital role in Galatians, for the Judaizers were attached to the old age and failed to see that the new has come. Their error, however, was not merely eschatological; there were anthropological corollaries and causes, for those who are attached to the old age cling to it because they desire to establish their own righteousness instead of receiving the righteousness from God (cf. Rom 10:3).

The conclusion of the letter is marked by Paul taking the reed pen from the amanuensis and writing the conclusion in his own hand.

All, therefore, were glorified and magnified, not through themselves or their own works or the righteous actions which they did, but through his will. And so we, having been called through his will in Christ Jesus, are not justified through ourselves or through our wisdom or understanding or piety or works, which we have done in holiness of heart, but through faith, by which the almighty God has justified all who have existed from the beginning, to whom be the glory for ever and ever. Amen.

How do we correlate what Paul and James teach about justification? To begin, it should be recognized that they are addressing different circumstances and situations. Paul responds to those who desire to keep the law to gain justification, whereas James responds to those who are antinomians — those who think faith without obedience is saving. Neither Paul nor James was writing a treatise on justification. Both were responding to issues facing the churches they addressed.

This verb refers to God's verdict of not guilty on the day of judgment (Rom 2:13). God's eschatological verdict has now been announced in advance for those who believe in Jesus Christ.13 Those who have been justified by the blood of Christ will be saved from God's wrath at the eschaton

There are no favorites at the Lord's Table. The only cure for factionalism, immorality, idolatry, and favoritism, then as now, is the gospel.

O the sweet exchange, O the incomprehensible work of God, O the unexpected blessings, that the sinfulness of many should be hidden in one righteous man, while the righteousness of one should justify many sinners!

Therefore, any human concern that has only to do with this world, no matter how global, no matter how painful, no matter how enduring — ?if it has only to do with this world — compares to the importance of saving faith as a thimble to the ocean.

We are justified by faith alone, but not by faith that is alone.

Thus, our main point to make here is that there is not only a crucially vertical (God-humanity covenant) and eschatological (new exodus) aspect to the enacted parable of the Last Supper, but there is equally a horizontal, new covenant community aspect.

Our only hope is the gospel, for there we rest on what Christ has done for us instead of boasting in ourselves.

We should not interpret this to mean that repentance is another thing a person has to do to receive salvation in addition to faith. Rather, genuine faith includes repentance. Faith that doesn't include repentance is false faith, for those who truly believe turn away from evil.

The central truth in this paragraph is that right standing with God does not come from keeping the law (since everyone sins), but only through faith in Jesus Christ. Thus, all those who revert to the law only display their own sinfulness in returning to a covenant that has passed away, and hence they end up rejecting the grace of God given in the cross of Jesus Christ.

We live by faith alone, casting ourselves entirely on the grace of God in Jesus Christ our Lord. Christ is our righteousness; his cross is our only hope in the day of judgment.

Human beings do choose to believe, but they make that choice only because divine grace opens otherwise blind eyes to see the beauty of the glory of Christ (2 Cor. 4:6).

We believe with all our hearts that it is possible to disagree passionately with people, even to see their views as wrong and harmful, and still love them.

God deserves all the praise, glory, and honor for our salvation. He saved us "to the praise of his glorious grace" (Eph. 1:6, 12, 14). We would never have chosen him on our own, and thus we bow down before our sovereign God with joy and holy fear.

I no way doubt but that many men do receive more grace from God than they understand or will own, and have a greater efficacy of it in them than they will believe. Men may be really saved by that grace which doctrinally they do deny; and they may be justified by the imputation of that righteousness, which, in opinion, they deny to be imputed: for the faith of it is included in that general assent which they give unto the truth of the gospel,

The biblical writers do not finally and fully resolve the tension between divine sovereignty and human freedom. They affirm the authenticity of human decisions, and yet they see God's sovereign hand behind all that occurs (Prov. 16:33; 21:1).161

If they rely on circumcision for salvation, they cannot lean on Christ for the same. No middle way exists between circumcision and Christ. If the Galatians turn to circumcision, they lose Christ and all his benefits.