Go ahead and turn in your Bibles to Philippians chapter 3. So tonight the plan is to finish this series on self-righteousness. This is message number 6. It is self-righteousness number 6, subtitled, Repentance, A Change of Mind. And I will read the text we've been using for the last five weeks, and then we will read Philippians 3. In Proverbs 16.25 it says, There is a way that seems right to a man, but the end of its ways are the ways of death. That's self-righteousness. Now let's read what Paul says here about his own experience with self-righteousness in his former religion. He says in verse 1, Finally, my brothers, rejoice in the Lord. To write the same things to you is indeed not grievous to me, but for you it is safe. Now, he's going to use the phrase here, dogs, he's not talking about canines, he's talking about those that are, he's calling dogs. A couple of years ago we went through Philippians verse by verse and we came to this part and we explained that For the most part, the Jews called the Gentiles dogs because they were not part of that religious class, that high class that they thought that they were the only ones that they knew the truth and were saved. So Paul here turns it around on them, him being one of them in times past. He discusses them and he calls them dogs. He turns it around on them. He says, beware of those guys, these dogs. And all these people are the same people here, these three things. Beware of dogs, beware of evil workers, beware of the concision. Those are those that promote righteousness by circumcision, which we studied about in Galatians. And he turns around and he, as I said, he called them dogs who thought they were the circumcision. He says in verse three, we are the circumcision. We are the ones that are blessed of God by grace, and he describes who these people are and how these people are defined. We are the circumcision who do these things, listen, who worship God in the spirit, rejoice in Christ Jesus, and have no confidence in the flesh. There's a pretty good test right there to see if somebody, especially when you examine yourself, Ask yourself, do I do these things? Do I worship God in the Spirit? Do I rejoice in Christ Jesus? Throw the word alone on there. Do I rejoice in Christ Jesus alone? And I have no confidence in the flesh at all. Does that ring a bell? You remember when we added those words on there when we went through there? Anybody remember that? Anybody's memory that good? Man, I feel pretty young. He goes on in verse 4 and says, here is where he starts describing his experience in times past. Though I might also have confidence in the flesh, if any other thinks that he has reason to trust in the flesh, I more. So here he goes into his description in verse 5 to list his credentials in his past religion. They're pretty big credentials as far as religion is concerned. He says, I was circumcised on the eighth day, which by the way, that was what was required, and I came from the stock of Israel, the tribe of Benjamin, a Hebrew of Hebrews. As regarding the law, I was a Pharisee. So, in other words, top notch, all the stuff he's listed, it's as far as you can go in that religion. Concerning zeal for this religion, I persecuted the church, which was opposed to that system, the old covenant system. Regarding the righteousness in the law, he said he was blameless. That's referring to as far as men and women could see outwardly, they couldn't accuse him of breaking the law. Verse 7, But whatever things were gained to me, those were the things he just listed, all those things. He says, those I counted loss for Christ. But no, rather, I count all things to be loss. for the excellency of the knowledge of Christ Jesus my Lord, for whose sake I have suffered the loss of all things, and count them to be dung so that I might win Christ, and be found in him, not having my own righteousness, which is of the law, or works in other words, but a righteousness through the faith of Christ, the righteousness of God by faith, that I may know him in the power of his resurrection and in the fellowship of his sufferings being made conformable to his death. So there's a refresher for us. Paul kind of just reviewing his former religious qualifications to be able to talk about that religion and expose it quite well. And what he described there was pretty much the peak of self-righteousness. And this chapter is very clear that Paul is promoting repentance from self-righteousness. Repentance or a change of mind about what you count on to justify yourselves before God. Here in Paul's mind, he had two categories in his mind. He had a gain category and a loss category. And he looked at all these things he used to count on And he counted those as loss. And what he currently counted on, Christ and his righteousness, that he might be found in him having that righteousness that's not of the law, of his own works of his hands, but of Christ taking the law and dying for that broken law. He wanted to be found in Christ having that righteousness that, as a matter of fact, we've learned is the only acceptable righteousness, the only standard that God will accept. So here is a very, very clear picture of repentance from self-righteousness. I want to say one thing about one of the words used in there, the word loss. Well, the word right before that, the word counted. Still hooked up with the word loss to count those two words together, but the word counted. I wanted us to see that it means to esteem or to judge or to consider. And I want to note that connection with the idea that we've studied for a long time here about how that righteousness can be counted to us or reckoned to us, charged to us. for our justification. Where Paul here, he looks at all these things and he counts them in an accounting way and reckons them to be not worth anything. He accounts them in the loss category as he's doing his justification budget. And what he's saying is, I'm taking my faith out of these things. By God's grace, he is giving me the grace to lose my faith in these things. And I consider them loss. They're of no value now that I see what they're worth, worthless. So they're of no value. And that took grace to see that. God's grace by the power of the gospel and the power of the Holy Spirit. Last week we dealt with how that self-righteousness was the worst sin that can be committed, and it will receive the highest degree of punishment at judgment. If we look at this last installment here, try to gather up all the last five messages that we've talked about about self-righteousness. I know we've talked about a lot. We reviewed last week what they all were. But this kind of seals the lid on the rest of it. This message tonight dealing with repentance from self-righteousness. Remember how that we the last couple of messages I said it would be my goal and desire to be nice for this church to be so in tune with the gospel and with the doctrines involved in the gospel, with the theology that goes into the gospel that how that we rehearse these things every week, that we could start to become very comfortable with these truths, with this body of truth, so that it is, so to speak, mobile. You know, it says we have this treasure in earthen vessels. Well, we move around, right? I mean, we move from this room, and when we go to work, or when we go to our relative's house, or we go to wherever, we bring this truth with us, and it affects our lives, and we should be able to speak it. Always be ready to give an answer of the hope that lies within you. So as we learn these things and grow in these things, we should be more confident. And if we're not competent or confident, either one, we shouldn't spit these things out flippantly. We should know what we're saying when we spit them out, when we speak the truth. But I'm hoping that this series of these six messages adds to that comfortability of the message and knowing how to deal with people, especially in religion, which most people are tied up in in some way or another. Even if they don't go to a church, a lot of people are religious. I want us to think about levels of expression of self-righteousness when it comes to religion. I don't know if I've ever stated it this way or not, but if you think about it, go back to all these problems that were being dealt with in the early church. They came from the mother of all the religions, Judaism, right? There's this priesthood that propagated this system, the ceremonial system of the old covenant with the law and all the ceremonies that went with it. Well, at the time of what Hebrews calls, at the time of Reformation, Christ came, who was prophesied for years to come, and to do away with that system. He was the final priest. He was the sacrifice. He was everything. He was the mediator of the new covenant. And he fulfilled that old covenant by keeping the law and being the sacrifice. And after that, there were these certain signs that took place, such as the earthquake and the tearing of the curtain of the temple. And then in AD 70, that whole thing was wiped out. Tremendous. exercise of God's power of taking down that and dismantling that system for good. A few years later, the early church, we read about some of these problems in some of these letters of Paul and some of the letters of the others. Out of the early church starts developing these ideas again of Judaism are brought back in. We read the warnings of Galatians, of Colossians, of here in Philippians, he says, you've got to repent from that stuff. In Hebrews, the whole book is about don't go back into that system. Well, guess what? Some of them did. And it intermingled with some of those law works, righteousness systems. And the Roman Catholic Church stirred up this system, and it was a state church, and the priesthood was in place. And here's this system in place, and it hardly looks any different from Judaism. You know, the clothes might be different, and some of the terms and stuff might be different. It's the same old thing. It's justification by the law. So you've got Judaism, you've got Rome, and then you have got those that came out of Rome and splintered off, some went in a decent direction, but some went off in still yet a crazy direction. You still couldn't tell the difference, like the Methodist Church and different others. But even in those that were in the Reformation, right after the Reformation started, a counter-Reformation came in, fueled by Rome. There was the new sect of priests called the Jesuits, and they were hard at work to counter the Reformation. And these guys didn't sleep. I mean, they kept at it. Wherever grace was, they were there to throw works in with it. Even Jacob Arminius, who was a high Calvinist superlapsarian, trained by Calvin's son-in-law, Theodore Beza. And James Arminius, he was a superlapsarian. We talked about that in election. He believed like we did. And here comes this influence, this Jesuit priest. So start chiseling away at that, chiseling away. And then a few years later, this system and this following of all these people of the five points of Arminianism, and that influenced those that opposed Arminianism and influenced the Calvinists after the years. And now, you know, if you express anything about sovereign grace, about reformed theology, about Calvinism, you're considered extreme. And everything is so watered down, but it has to do with the issue of who will speak out about self-righteousness. Because all these mother churches, Jerusalem, Rome, and all the daughters of Rome, that have any power, have power because of their promotion of this, what man has in him naturally, of natural self-righteousness. That's what people feed on. And when you oppose that and expose that, You're out by yourself and you're going to be persecuted just like the scripture says. That's what Paul said here about how in this chapter here that he was persecuted because he came out against his former religion. He said, by God's grace, I found out different. I found out that this is wrong. And he made it his life ministry to expose false religion. And, you know, he was beaten and eventually killed as a result. But even those that came out of the reformers today, I meet so many of them and talk with them on the internet and stuff, and they throw around language like reform and this, that, and the other. So you kind of got to qualify things. So what do you mean by that? And you end up hearing things like the three popular lies, God loves everybody, Christ died for everybody, God's trying to save everybody. That eventually comes out in some way. And you think, well, I don't understand why you're calling yourself sovereign grace reformed. And you've squeezed these doctrines somehow so you can have these three things come out that appeal to people. And you may think, well, come on, Scott, you're being rough on these people. At least they oppose the Catholic Church. They look at Rome and they say, well, Rome has a false gospel. But you know what? Those three things that they have, they have in common with Rome. Rome believes the same thing about Christ, that God loves everybody, Christ died for everybody, and God is wanting to save everybody. He's trying if you'd only let him. Christ has done all he can do, now the rest is up to you. That gospel. The evangelicals, whether they be Baptist, or Reformed, or whatever they want to put on their name, a lot of them, have fallen for those three lies and promote those three lies. And they're no different than Rome. They are the same. Just because they have a church that doesn't have a priest, it doesn't matter. They have the same doctrine as their foundation. And why is that? We know it's ordained and it's predestined and God's in control of all things. I know that. But I'm talking about the means that got them there. Self-righteousness. was not exposed, it was promoted. It was where self-righteousness was seen, it's not, hey, red flags, you don't recognize and realize what that is, that's self-righteousness. But instead it was a pat on the back, you're doing good in your religion. And there they go. Al read about them in chapter 23. Not much different than the ones Christ were talking about. different clothes, different denominational names, different traditions, different cultures, same pharisaical self-righteous works slash law plus grace, which is no grace. So we saw here, Paul clearly showed what repentance is. And I didn't have this in my notes, but I think we know and we've gone to texts and we can, if you need me to next week, we can look them up. I think there's at least six verses that explicitly say that repentance is a gift of God. And when it comes to faith, I know there's even more. I think there's at least 10 where it says faith is a gift. And there are some other words, wordings of it where, you know, there's three or four verses put together. And if you read all those verses, it's saying faith is a gift. So there's some that strongly imply it also. But repentance is a gift, which, what does that do? That takes it out of our hands as being the source, right? So we know that repentance and faith both are graces, are gifts from the grace of God. We can't do them ourselves. We have to be given these gifts and even the ability worked in us by the Spirit to do them. Now again, we may say, you may hear people say, well, this is 2,000 years ago. Paul was talking about the old covenant, the law of Moses. We're under grace today, right? What is it, 2010? We're under grace, right? I mean, the dispensational who we've studied about believes that God saves people in different ways throughout history, which we know is a lie. The dispensational says that The time of law is over, and now it's grace. The time of law is over when God gives one faith. Until then, the person's under the law. I don't care if the person is not yet born. He's born under the law. And when God gives him faith, and gives him life, then they're free from the law. Until then, they're under the law. So, let's not talk about this convenience of where people are put throughout history. People are under law until they're under grace. They're not born under grace. And even people that were under the law in the old covenant, when God gave them faith, they were not under law anymore. They were under grace. That's why even David saith himself, what does he say? Blessed is the man to whom the Lord will not impute sin. Blessed is the man to whom the righteousness of God is imputed without works. David was under grace. back under the covenant. He was under grace. So don't let the dispensationalists mess you up with their goofy movies that they put out and their books that they put out on the way that they pervert the gospel of grace. So these doctrines and these particular issues are just as important today as they were then. We can make comparisons and contrasts no matter what name, no matter how famous, no matter what the reputation is, what the organization is, what the religion is, what the denomination is. It doesn't matter. As long as the essence of what they are teaching is conditionalism, it's conditions that the sinner must meet that Christ did not meet. That's false religion right there. I mean, that's so simple. That's not hard. That's not brain surgery. the conditions of the sinner that he must meet that Christ did not meet. That's false religion. And when we hear it, we must demand repentance from that religion. We demanded it of ourselves. God demanded it of ourselves. And he gave us the gift of repentance to repent from that. And that's what conversion is. And since this is such a serious thing in the mind of a jealous God, God himself must change the sinner's mind. It takes God to do this. And we have to stop and let that soak in that repentance is a change of mind. In our other religion, when we were a part of whatever we were a part of, when we heard the word repentance, I know what I thought of. I thought of the Catholic idea of penance, where you had to cry crocodile tears and you had to do things to make up for the bad. And you had to have this mindset of self-reconciliation, and it had to be good enough to qualify. But that's not how God works. He just simply changes your mind, and He shows you, you can't do anything good enough. The goodness of God leads to repentance. It says in Romans 2, the goodness of God, not the hatred of God. So if God gives, He shows us goodness, in showing us grace and mercy that's in Christ, and through the revelation of Jesus Christ as accomplishing salvation through the means of the gospel, God changes our minds about all those things. And it's a change of mind about at least three things. Who God is, who we are, and who Christ is. And all three of those areas have to do with the standard of righteousness. So it gives us a change of mind specifically concerning our own righteousness, right? I mean, we're just like Paul in miniature. We weren't way back then, that long ago. We're now. We didn't wear what he wore. We didn't eat what he ate. We didn't live where he lived. We didn't have the same politics as he had. All those things were different. But we're here now, and the essence of what he was thinking, we were thinking too. Self-justification by our own righteousness. And God has to change our mind just like he changed his. There's no different. You think about David and Noah and Abraham, who were way before Paul. God had to do the same thing for them. And if God Has this earth continued for 10,000 years? He's got to do the same thing for those people that he does for us. God doesn't say different ways throughout history. There's one way. It's by grace. So, we're made to be laid waste to see that all our attempts are vain. There's nothing in us we can do to have forgiveness. to have reconciliation, to have justification. So he shuts us up to mercy and grace. And this is a divine revelation. And he shows us that we actually had our faith in our own righteousness. We're made to see that. Now, you know, maybe 10 years later after that first initial essence of seeing that we might see it a little deeper. That doesn't mean we weren't saved before. If we are shown the basic gospel of grace, we're going to grow in it. We're going to grow. We're not going to see things perfectly right from the start. I hope we grow. I hope I don't know all I know right now and I'm not going to know anymore. I'd be miserable because I feed on this gospel and I want to learn more about Christ. So he shows us who we are, that we don't have a righteousness. As a matter of fact, we're the opposite. We are unrighteous. We are full of iniquity, inequity. On the scales of the balance of justice, we don't level up with Christ. He shows us that. And he shows us it's not just we need a little bit more work. It's that we are dead. We can't do anything. God has to do it. He has to do it all. So we see here a tie-in, basically. This is called conversion. In the Old Testament it's called turning. Christ said once to Peter, he used the word converted. So it's the idea of this change of mind. The way we think. And God has to do it. So we see the tie-in now between faith and repentance. It's as if you've got this one coin and you turn it over and one's faith and one's repentance, but it's the same coin, you can't separate it. When you have one, you have the other. And they're both spiritual gifts that are God's divine works in the person as he gives life through that righteousness of Christ. That's what it looks like when it happens. It's the way the scripture describes it. We know that this is a revelation of God. He opens our understanding so that we might understand and know him and know ourselves and know what our need is. See ourselves as fitting the definition of sinner. When the scripture says, he came to save sinners, we fit in there perfectly. That's a perfect fit like a puzzle. That's us. We see that and we like that. We agree. There again, remember we talked about confession of sin, it's agreeing with God. And that's what we do. We see a description of a sinner that Christ came for, and we are made to understand that and we enter in with that covenant by agreeing with God about that. We say, that's me, I'm qualified, I want to be a part of that. I have that need. I want that Savior. And nobody can talk us out of who we are. You know, I've talked to people about a sinner and described what that meant. And after a while, it finally kicks in that I'm saying something a little bit above average as far as what most people would say. And after a while, it's like, we'll stay away from you. You've got some problems you might want to see a counselor about or maybe get on some medication. And they may fear that I'm going to be on some TV show of some kind of crime show that I'm getting ready to do something to somebody. I think it's just the standard of who God reveals who we are outside of Christ. We just shut up to grace and mercy. We're made to come empty-handed. That's where God has to get us, to where we don't bring anything with us. For years, for all my life, I've brought something with me. Each time I got baptized and rededicated, I kept bringing something with me. And now I'm bringing all kinds of stuff with me. That's the wide gate that leads to destruction. It's so wide, you can bring all that stuff with you. But the narrow gate that's constricted, you can bring nothing but your old, wicked, dead self, and you say, here I am, I need a savior. And I've got nothing to bring. Look at Hebrews chapter 9. There's a phrase that I've heard even before God revealed himself to me, before I was saved, it's a phrase used just commonly among people having to do with job or money or whatever, talking about putting all your eggs in one basket. I've heard that phrase before. It's applied to different aspects of life. Well, in the gospel, what God does is he causes us to put all of our eggs in one basket. We see our need, and I think I told this story years ago. I had a friend, a guy that actually trained me to do what I did at work. His mom was sick, and they called in a variety of people, a rabbi, a priest, a Methodist preacher, and they had a fourth one. There was four, and he said, Mom said she just wanted to have all her bases covered. That's exactly what he said, which goes opposite of this idea about Taking all your eggs out of all these, put them in one basket, counting on one thing. And that's when we use the language of the five solas of the Reformation. We put the word alone on there. It's Christ alone. When you say alone, it excludes all others. And tonight, when I'm telling you about repentance, from our former religion and our formal ways of thinking, our old gospels, our old religion, all that seniority. When we take our eggs out of those baskets and put them in the basket of Christ, we just don't do that. We go further. We burn the bridges. We get all the other baskets, put them in a pile and we burn those. We know that we can't go back there. We know that. One guy said, So where do you go if you find out you're wrong on this? I say, I'm going to hell. There's nothing else. I've burned all my bridges. I've called all other gods false gods. And I've threatened to do bad things to the false gods. If they're in charge, I'm in trouble. Because this one Christ is the only one. I've burned all other bridges, all other baskets, or whatever you want to call them. I'm done with them. I've repented from them. There's no hope in them. Look in Hebrews 9, verse 13. For if the blood of bulls and of goats and of ashes of an heifer, sprinkling the unclean, sanctifies the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, how much more shall he purge your conscience from dead works to serve the living God? For this cause, he is the mediator of a new covenant because it talks about how he does that by means of death. Now, there's some language here in verse 14, it talks about your conscience being purged or clean from something called dead works. Now, remember, when you're under the law, before you have faith, before God gives you faith, You operate by the law, and what guides you is your conscience. Remember, when we looked in Galatians, especially chapter 3, it talked about how that system was a cursed system, mainly because you couldn't get out from underneath the burden of it, and it continued to drive you with guilt and fear and condemnation. It kept you going. And you could never meet up to the standard, and that burden was always, and the bondage that you served under the law was always there. That was exactly the description here in the Old Covenant, how those sacrifices had to continually be made, because they never made those ones that came to bring the animal sacrifices, it never made them perfect. They had to come every year for new sacrifices. But here, by means of the death of Christ, to fulfill all those types and pictures and shadows and all those things that had to do with the old covenant that typified Christ. He came and he did it, and he did it right, and he sat down. That's how much more. They're asking the question, how much more will that death purge your conscience from dead works to serve the living God? Now, remember what dead works are. Dead works are the opposite of good and acceptable works. They are works done out of a heart of unbelief. There are works done out of a heart that does not have faith. There are works done by a wrong motive. There are works done by self-righteousness. Those are what dead works are. There are works done to gain God's acceptance or to stop God's wrath. What's that sound like? To stop God's wrath? What is that? The only thing that can do that is propitiation. So you're performing dead works as a substitute for the propitiation that only Christ can do to stop the wrath of God. Dead works. Another place it talks about dead works, that they are fruit unto death. Look at Matthew chapter 3, and here the context is talking about John the Baptist. As he starts out his ministry, he's baptizing some folks here. The crowds are gathering, and Christ is coming near to be baptized soon after John makes this statement. Verse 3 says, For this is he who was spoken of by the prophet Isaiah, whose voice is one crying in the wilderness, Prepare the way of the Lord, make his paths straight, And that same John, John the Baptist, had his clothing of camel's hair and the leather of girdle about his loins, and his food was locusts and wild honey. Then Jerusalem and all Judea went out to meet him. Now, I want you to just a side note of these two cities mentioned, Jerusalem and all Judea. I want you to just notice, and I don't want to distract you from what we're talking about, but the whole city, without exception, were not there. I'm just saying a lot of people from Jerusalem and a lot of people from Judea. I'm sure there were some people still in their houses. That's just a side note of biblical interpretation. When it comes to seeing the word all, the word world, some of these Armenians talk about God loves all, God loves the world, Christ died for the world. Well, here it's just a use of two cities. It's not talking about all of God except it's talking about a lot of people. All Jerusalem and all Judea went out to him, and all the region round about Jordan." That's to some even more people. It doesn't necessarily mean everybody without exception. It's a lot of people. "...And they were baptized by him in Jordan, confessing their sins." Agreeing with John about their sins. Remember, confession we learned it in 1 John. "...But seeing many Pharisees and Sadducees, come to his baptism, remember those guys were the self-righteous that we had just read the description of what Paul was in Philippians 3, who were law keepers for justification. He said to them, this is similar language to his cousin, Lord Jesus Christ, that Al had read in chapter 23 of the same book here. John the Baptist said to these scribes and Pharisees, O generation of vipers, who has warned you to flee the wrath to come? Bring forth therefore fruits worthy of repentance. And do not think, you can say within yourself, we have Abraham as our father. In other words, we've got the right religion. We've got that system of the law that we keep. John goes on to say, for I say to you that God is able to raise up children to Abraham from these stones. He goes on, some more rebuke there, but the point here I want us to see, he says, he looks at them, They were like Paul, who outwardly, concerning the law, were blameless. And those people that he was baptizing right then, that believed the gospel, would maybe look at them and say, in times past, if they're not saved, then who is? But John knew the gospel well enough, and had the presence and power of the Holy Spirit on him, to say, you need to bring forth fruits worthy of repentance. You need to show me that you're not counting on your own righteousness, because everything that you're doing shows me you're counting on your righteousness. It doesn't matter how religious you are, how zealous you are, how sincere you are, how that you do all these things. And in chapter 23 that Al read, talking about compass land and sea and do all these and make these converts and proselytes and do all these ceremonies and keep these days and do this and not do this. All this taste not, touch not, handle not religion. John looked right through it and he said, you know, you're not full of me. Bring forth fruits that are fit, that show me you have repented from your self-righteousness. That's exactly what he's saying right here. He's saying you're religious and that's your problem. You need to show me that you're not religious anymore in reference to self-justification and self-righteousness. Dead works, in other words. They were performing dead works. You know, if John would have said to them, okay, Pharisees, what's the purpose of the law? You know what they would have said? For justification. John would have turned right around and said, no, the law was given to show you you can't keep the law. And they would look at him like, where'd you get that? And the guy he was getting ready to baptize next, Christ, I'd say right here. The Word became flesh full of grace and truth. Idolatry, dead works, self-righteousness. All of it, fruit unto death. All of it, as we've studied in this series. They were doing, and they didn't know they were doing it. They thought they were doing the best thing they could do, but it was the worst thing they could do. It was a trap. They were trapped within their own dead heart. They were deceived, just like Eve was deceived in the garden. That's what Paul said in 2 Corinthians, I believe it was chapter 12. He said, I fear, lest by any means, just like Eve was deceived in the garden, that some of you may be deceived by another gospel, another Christ, powered by another spirit. And you talk to people today. about the fact that out there is being preached another Christ, another gospel, by the power of another spirit. They'll look at you like you've got three eyeballs. So there's the completion of that series. My plea to this church is to get comfortable with these ideas that were in these messages and make these tie-ins in your mind. When you see things, you see examples of religion, you're able to identify where the error is in reference to the standard of righteousness. Because what did Paul say that mankind has a tendency to do? To compare themselves with themselves. And he says, that's not wise. Christ is the standard for all sin and comes short of the glory of God, which is Christ. so