The writers at the Mockingbird Blog posted these two quotes from a couple messages that Rod Rosenbladt preached at the Cathedral Church of the Advent in Birmingham, Alabama about nine years ago. His comments (based on Romans 3-5) are excellent and done in typical Rod Rosenbladt “Law first, Gospel second” fashion.
He begins by using the Law to diagnosis the problem (a problem, by the way, which continues even after we become Christians):
Now, look specifically at Romans 3, verses 19-20. I want to specifically focus on what it says about purpose of the law: “Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin.”
This is the point to which the apostle has been relentlessly grinding forward. The idolatrous and immoral Gentiles are ‘without excuse’. The Jews equally ‘have no excuse’. The special status of the Jews does not exonerate them.
In fact, all the inhabitants of the whole world, without any exception, are inexcusable before God, because all have known something of God and of morality, but all have disregarded and even stifled their knowledge in order to go their own way. All are guilty and condemned before God and without excuse.
Paul states in Verse 19 the purpose of the law is that “every mouth be silenced”. The purpose of the law is to shut our mouths, stop us in mid-excuse and hold us accountable to God. When confronted with the law we will shut our mouths. All of the excuses we learned to use so early in life will immediately fail us. We won’t say a word. As the verse goes on to say, the whole world will be held accountable to God.
In the end, God will assign one of two grades, 0 or 100, he does not grade on the curve and he will not hear our excuses. Those who have perfectly lived the law in thought, word and deed will be counted as righteous. Others like myself will be utterly doomed, check mate. Of course, Paul said earlier that “there is no one righteous, not even one”. None of us can place our hope in the law.
Now what does it all mean?
You and I are not only infected from top to bottom with sin—we can’t fix ourselves. Now this is difficult to say in our postmodern American society. It’s counter-cultural. We believe we can fix anything, even ourselves: Positive thinking, a couple of self-help courses, and all will be fine. But the Bible, especially Romans 3 says we’re wrong. I stand guilty before God and there’s nothing I can do to change that. My sentence is a just one and it is death.
Then he uses the Gospel to present the solution (a solution, by the way, which continues even after we become Christians):
Now God could have erased this world and no one could have accused him of injustice if he had done that, but he did not. While under no obligation at all to us rebels he instead put in motion a plan in which he freely, graciously, and at tremendous cost to himself satisfied his own justice in our place. Into my hopeless situation Paul speaks of God acting to rescue me anyway.
Let’s look at Chapter 5, verses 6 and 7: “You see, at just the right time, when we were still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.”
The language of Christianity is the language of substitution. It is not primarily the language of morals. God is not presented as a mother saying “eat all your vegetables”. Instead, Christianity is about a one-sided rescue, that we didn’t want and certainly didn’t deserve, and he did it anyway.
At the cross, Paul says God made Jesus to be sin, who himself knew no sin. Peter says he himself bore our sins in his body on the tree. Now how can this be just? How can God reckon like this? The answer is in Romans 3:24: gratuitously, or by his grace, through the ransoming that is in connection with Christ Jesus. It is not arbitrary, it’s not capricious, it’s not unjust for God to do this. If God died for us in Christ, God has every right having satisfied his own justice, by taking it all in our stead, to give us whatever he wants to give us.
In other words, God has his right to save us for free! He’s the one who allowed himself in Christ to be crucified for our sin. He has the right to give us eternal life. Having died in our place, he has a right to reckon to us a righteousness that isn’t really ours. And he does!
Concerning this, Tullian Tchividjian writes:
As Christians, we still need to hear both the law and the gospel. We need to hear the law because we are all, even after we’re saved, prone to wander in a self-righteous direction. The law, said Luther, is a divinely sent Hercules to attack and kill the monster of self-righteousness–a monster that continues to harass the Redeemed. We need constant reminders that our best is never good enough and that “there is something to be pardoned even in our best works.” We need the law to freshly reveal to us that we’re a lot worse off than we think we are and that we never outgrow our need for the cleansing blood of Christ. In other words, we need the law to remind us everyday just how much we need the gospel everyday.
And then once we are re-crushed by the law, we need to be reminded that “Jesus paid it all.” Even in the life of the Christian, the law continues to drive us back to Christ–to that man’s cross, to that man’s blood, to that man’s righteousness. The gospel announces to failing, forgetful people that Jesus came to do for sinners what sinners could never do for themselves–that God’s grace is gratuitous, that his love is promiscuous, and that while our sin reaches far, his mercy reaches farther. The gospel declares that Jesus came, not to abolish the law, but to fulfill it–that Jesus met all of God’s perfect conditions on our behalf so that our relationship with God could be unconditional.
So, God’s good law reveals our desperation; God’s good gospel reveals our deliverer. We are in constant need of both.
The Law discovers guilt and sin, And shows how vile our hearts have been. The Gospel only can express, Forgiving love and cleansing grace. – Isaac Watts
Transcript from an audio teaching by Dr. James White, continued from Part 1 
These two messages by Dr. John MacArthur are exceptional. Taken from the recent the two sessions I make mention of here seek to provide biblical answers to questions such as “How are we to harmonize divine sovereignty with human responsibility? How can we understand that salvation is a matter of God’s will and God’s choice and God’s purpose, and God’s timing, and at the same time, make man in any sense responsible for what happens? How do we harmonize the issue of divine sovereignty and human responsibility with our evangelistic duty.”
“Traditions, everyone has them and those most blinded to them are those who do not believe they have any.” – Dr. James White
Transcript from an audio teaching by Dr. James White – Part 1
I was shocked one day when studying the original Greek of Hebrews 13:5. In this verse there is a fourfold repetition of denial showing the absolute impossibility of God leaving or forsaking one of His own children (literally “I will not cease from holding you up”).
Romans 9: 1 I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit— 2 that I have great sorrow and unceasing anguish in my heart. 3 For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh. 4 They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. 5 To them belong the patriarchs, and from their race, according to the flesh, is the Christ who is God over all, blessed forever. Amen. 
Pastor John, I am studying the Doctrines of Grace, but am struggling with the concept of the “L” in the TULIP, namely “Limited Atonement” because Hebrews 2:9 says that Jesus tasted death for everyone. Does this not refute the idea or you able to explain this verse?
Sometimes, the most profound truths are captured in a single Scripture verse; sometimes, in half a verse. The great and essential salvation doctrine of justification by faith alone was based on half a verse in the book of Habakkuk, chapter 2 and verse 4, namely “the just shall live by faith”; a statement repeated in the New Testament at Romans 1:17; Galatians 3:11 and Hebrews 10:38.