Monthly Archive for May, 2011

Romans 4:12

Published on May 17, 2011 in Romans. 0 Comments
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12 and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised.

 

The Jews in verse twelve are those saved by faith, not by ritual.

12 and the father of circumcision to those who not only are of the circumcision,

The second aspect of Abraham’s fatherhood is that he was father to spiritual Jews as well as the Gentiles. He was the pattern of salvation for all who believe.

but who also walk in the steps of the faith which our father Abraham had while still uncircumcised.

The words “walk in the steps” is a military term for soldiers marching in single file. Abraham was the father or pattern of anyone who exercises faith in God’s promises.

The norm of being a Gentile does not prohibit anyone from justification. The only qualification is faith. Abraham, as a Gentile, expressed faith in God’s promise. All Gentiles have to do is express faith in God’s promise for justification.

Circumcision or uncircumcision are not the pivotal point but faith in Christ is the issue. This eliminates all differences between Jews and Gentiles.

PRINCIPLE: There is only one way to be justified in God’s eyes—by faith in His promise.

APPLICATION: There is only one pattern for salvation—by faith in God’s promise. This is the grace way of salvation. Grace means God provides our salvation and we simply accept that by faith. That is, we trust His promise as true.

Eph 2: 8 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, lest anyone should boast.

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Romans 4:11

Published on May 16, 2011 in Romans. 0 Comments
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11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also,

 

Now we come to the true meaning of Abraham’s circumcision. Verses 11-12 sets forth two interconnected purposes. Paul separates these two purposes into sections for emphasis. The Jews claimed that they were God’s chosen people and anyone who would have right relation with God must become a proselyte of Judaism.

The purpose of circumcision was both a “sign” and a “seal.” As a sign it pointed beyond itself to what it represented. As a seal it authenticated righteousness that comes by faith. For example, it authenticated Abraham’s righteous standing in God’s eyes by faith before he was circumcised. A sign points to God’s promise but a seal guarantees it.

Gentiles of verse 11 are saved by faith. Abraham was the pattern of how people are saved.

11 And he received the sign [distinguishing mark] of circumcision [cutting off the foreskin of the penis],

The “sign” of circumcision was the seal of Abraham’s justification by faith. This was a symbolic rite of, not the reason for justification. Circumcision was an outward token of God having declaring him righteous.

Ge 17: 11 and you shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant [Abrahamic covenant, Ge 12-15] between Me and you.

a seal of the righteousness of the faith which he had while still uncircumcised,

Circumcision of Abraham did not occur until after his justification by faith. God justified him while he was still a Gentile.

A “seal” was the mark of ownership in biblical times but it was also a means of attestation. The “seal” was the final ratification, not the preliminary condition of justification. The latter is the meaning here. God gave circumcision to show He executed justification on Abraham’s behalf.

That he might be the father of all those who believe,

Abraham’s justification as a Gentile is the operating principle whereby God justifies all people, both Jew and Gentile. God’s purpose in justifying Abraham while he was a Gentile is that he might be the father of all, both Jews and Gentiles. He did this for the purpose of saving Gentiles!

Though they are uncircumcised,

Uncircumcised Gentiles can be justified by faith just like Abraham.

that [in order that] righteousness might be imputed to them also,

The second “that” of this verse indicates purpose. God intended to reckon Gentiles righteous by faith. Gentiles receive the privilege of God putting His righteousness to their account by faith.

PRINCIPLE: God personally guarantees us that He will save us eternally.

APPLICATION: God gives seals to guarantee the trustworthiness of His promises. Both signs and seals are invaluable. They do not bring about justification but they ratify what is already indicated. We can place our undivided trust in His promises. God puts His own character on the line by guaranteeing our salvation if we trust His word.

EPH 4: 30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

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Romans 4:9f

Published on May 15, 2011 in Romans. 0 Comments
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9 Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 10 How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised.

 

Who is it that benefits from God’s forgiveness and justification? Jewish readers cannot infer that simply because Paul quotes the Old Testament that they are the only ones God justifies. In 4:9-12 Paul argues that faith is the sole condition of salvation and that circumcision has nothing to do with it.

9 Does this blessedness [declared blessed] then come upon the circumcised [Jews] only, or upon the uncircumcised [Gentiles] also? [Greek expects a “no” answer]

“Blessedness” here is the salvation of the soul. The issue is whether Jews have special privilege before God over the Gentiles regarding salvation. Is the declaration of blessedness for them only?  Jews were convinced that circumcision set them apart from Gentiles as the means of salvation but they were wrong.

For we say [contend] that faith was accounted to Abraham for righteousness.

God justified Abraham by faith while he was still a Gentile (Ge 15:6).

10 How then was it accounted? While he was circumcised [Jews], or uncircumcised [Gentiles]?

God justified Abraham before he was circumcised (the sign of becoming a Jew). God ordained circumcision to ratify salvation for the Jews but not as a means of salvation.

Not while circumcised, but [strong contrast] while uncircumcised.

The circumcision of Abraham occurred thirteen years after God justified him. After his salvation of many years before, God instructed him to circumcise all his male descendant as a sign of His covenant with him (Ge 17:24). It is patently clear that God justified Abraham while he was a Gentile. He was not circumcised until he was 99 years of age (Ge 17:24). On that same day Abraham circumcised Ishmael (Ge 17:25). Ishmael was not even conceived at Abraham’s justification (Ge 15:2-5; 16:4).

PRINCIPLE: God always saves people by grace through faith and not by the law during any time period.

APPLICATION: Circumcision nor any other rite salves the soul. Ritual is worthless without reality.

Ga 5: 6 For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love.

Ga 6: 12 As many as desire to make a good showing in the flesh, these would compel you to be circumcised, only that they may not suffer persecution for the cross of Christ.

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Romans 4:8

Published on May 14, 2011 in Romans. 0 Comments
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8 Blessed is the man to whom the Lord shall not impute sin.”
 
8 Blessed is the man [the person] to whom the Lord shall not impute [credit] sin.”
The Psalm moves to the singular—“the man.” This is a particularization of anyone to whom God does not reckon a sinner. This is true of any person at all who believes that God justifies by faith. The idea is God does not credit sin to our account in principle.
Paul uses the same word for dealing with sin and he did for justifying a believer—“impute.” God does not “credit” sin to our account before Him. He will never count our sins against us.
The high priest in the Old Testament took the blood from off the altar and sprinkled it on the Mercy Seat of the Ark of the Covenant, thus he covered sin. The Ark contained the law of Moses which gave the norms of how God lives and expects others to live. This act was a form of judgment on sin. The innocent lamb’s blood was shed for forgiveness. David experienced this forgiveness by shed blood. Today we experience forgiveness by the blood of Christ, the true antitype of the lamb type in the Old Testament.
The word “not” is an emphatic negative (double negative)—God will definitely not count our sins against us. The Greek indicates that it will never, never happen. There is finality in that statement. At no point will God ever hold our sins against us. God does not count our sins; He does not calculate the manner, degree, or the kind of our sins. He does not hold them against us.
PRINCIPLE: Guilt will dog our steps without forgiveness from God.
APPLICATION: All of us know people, when we ask their forgiveness, reluctantly concede their forgiveness to us. They accept our apology but continue to hold the issue against us. They might even bring up the issue in the future. This is not biblical forgiveness. Husbands and wives do this to each other. They recall some issue that was forgiven years ago and remind them yet again of what they did. God is the very opposite of that. He will never bring up our sins again because they were fully forgiven by the blood of Christ. That is true “blessedness.”
All of us can carry some form of guilt if we do not allow God’s promise of forgiveness to take hold of us. Have you harmed someone else in some way? Have you ruined their reputation? Did you violate a social norm that you cannot let go? Did you have an abortion? If so, you need to apply God’s judicial forgiveness to your experience.
I remember talking to Viet Nam vets who came back with deep guilt for what happened in war. In part, they carried a misunderstanding of God’s perspective on war. But also they did not truly grasp God’s forgiveness for their sin.
David carried the guilt of adultery and murder but God freed him from guilt by a declaration of forgiveness. He previously tried self-justification, but that did not work. There is a big difference between our covering our sin and God covering it. Our covering is self-justification; God’s covering rests on what Jesus did by shedding His blood for our sins. God looks at us through Jesus Christ. This is a grace way of looking at us. He does not measure us by human attainment, abilities, or social graces.
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Romans 4:7b

Published on May 13, 2011 in Romans. 0 Comments
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7 “Blessed are those whose lawless deeds are forgiven, And whose sins are covered;
 
And whose sins are covered;
“Covered” means covered over. The tense indicates that God covered sin categorically and decisively. This is more than sins sent away as previously stated. “Covered” carries the idea of keeping them from the eyes of God’s norms and standards. God does not look on our sins with a view to judgment because Christ dealt with them on the cross.
PRINCIPLE: God does not hold our sins against us because Christ permanently paid the penalty for them.
APPLICATION: There is a difference between sins forgiven and sins covered. The idea of forgiveness is that God sends our sins away to be placed on Jesus. The cross punished Jesus rather than the sinner. “Covered” is God’s work on our behalf for atonement. The idea of atonement is that God covered sins from His view. This is what the Old Testament sacrifice did. Something covered is still there. It was something temporary. However, when Christ died, He took away our sins so that they were not merely covered, but obliterated. There is no time frame in that; it was permanent.
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Romans 4:7

Published on May 12, 2011 in Romans. 0 Comments
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7 “Blessed are those whose lawless deeds are forgiven, And whose sins are covered; 8 Blessed is the man to whom the Lord shall not impute sin.”
 
Paul directly quotes from Psalm 32:1-2 in verses seven and eight. The emphasis is on blessing for David uses “blessed” in both verses. These verses confirms Genesis 15:6 that God justifies us by faith.
Psalm 32 is a Psalm of forgiveness. The Psalm begins with blessedness of forgiveness and ends with the blessedness of faith (32:10-11). David wrote Psalm 32 after his adultery with Bathsheba and murder of Uriah, her husband. This Psalm was a reflection on God’s forgiveness about those events. David came to grips with the certainty of God’s grace in forgiveness. This offered him a state of “blessedness.”
The two verses in the quote from Psalm 32 demonstrates both the positive and negative sides of imputation.
7 “Blessed
“Blessedness” is the highest term in the Greek for a state of felicity. This is the same word used in the beatitudes of Matthew 5. The idea carries the thought of prosperous. There is a prosperity toward God by those whose sins are forgiven. This is a blessed state before God.
Forgiveness for David lifted an enormous burden of guilt from him. His faith in God’s promise gave him this state of blessedness.
are those whose lawless deeds are [literally, were forgiven] forgiven [put away],
David rejoiced that God forgave his personal ”lawless deeds.” We translate the Greek word translated here “lawless deeds” sometimes as transgression. A transgression is a lack of conformity to God’s norms. The Greek word for “lawless deeds” is anomia, from which we get the English word antinomian (lawlessness). The word “anti” is against and “nomian” is the law. “Lawless deeds” are against the principles of God’s law. David does not speak of reward for good works as the basis for blessedness.
It is uncommon for Paul to speak of forgiveness but the principle of forgiveness is throughout his writings. There are a number of Greek words for “forgive,” all with special connotations. The word here means to send away, to send off. Matthew 13:36 uses it for Jesus sending away the multitudes. The essential idea is separation. God separates us from the penalty of our sins. He separates the sinner from his guilt placing it upon Christ. The idea of forgiveness to release from punishment for our sins for violating God’s standards. God releases us from eternal hell by forgiveness.
Justification surpasses forgiveness because it attributes a perfect standing before God to us. Imputation of God’s righteousness to us is more than forgiveness. Justification as a synonym for forgiveness is insufficient definition of what it means for God’s declaration of us as absolutely right in His eyes. God now treats us in a way that there is nothing between Him and us. He joins us to Himself by crediting His own righteousness to us. What a wonderful privilege!
Our account is clear with God. God reckons us has never sinned in reference to our relationship with Him. God treats us as if it were what it is not! We are sinners in fact, but God credits us as if it weren’t true. We are at peace with God as Judge. But what is more, He gives us the status of having His own righteousness.
We can say that all “lawless deeds” are sins but not all sins are “lawless deeds.” This is similar to saying that all cows are quadrupeds but not all quadrupeds are cows. Sin is a broader term than “lawless deeds.” The latter terms includes the idea of crossing a barrier. The word “sin” simply means to miss the mark, a term for not measuring up to God’s standard. “Lawless deeds” are, however, outright rebellion against God.
PRINCIPLE: Those who are forgiven the most love the most.
APPLICATION: God blesses those who transgressions or lawless deeds are not laid to their account.
Lu 7: 47 Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little.”
Psalm 32 was Augustine’s favorite Psalm. He even had it inscribed on the wall of his house. We need reminder of God’s forgiveness otherwise we wallow in guilt.
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Romans 4:6

Published on May 11, 2011 in Romans. 0 Comments
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6 just as David also describes the blessedness of the man to whom God imputes righteousness apart from works:
 
What was true of Abraham was also true of David—they both were justified by faith. With verse six, Paul takes up the case of David in verses 6-8. He continues to explain the quotation earlier in the chapter from Genesis 3:15.
6 just as
“Just as” links quotes about Abraham (Ge 15:6) and David (Ps 32) together in meaning. This shows that no matter the stature of individuals may have in society, they stand unworthy in God’s eyes. God declared both Abraham and David righteous without their earning it. There is nothing of works in it because they received justification purely on the principle of grace, amazing grace.
David also
Paul now supplements the example of Abraham by introducing David into the equation. The purpose is to show further evidence that Justification comes apart from works in God’s eyes. David said that same thing about justification as what was said about Abraham.
Paul quotes from Psalm 32:1-2 in verses seven and eight. The example from David is significant because there is no question that David needed grace from God. David was guilty of murder and adultery. He could never merit God’s favor.
describes [pronounces, declares] the blessedness of the man
“Blessedness” describes the grace in God’s justification for the believer. It is a blessing because it is undeserved and unearned. What a great blessing to receive God’s righteousness by imputation!
Blessedness for David came to him when he realized that God forgave him for murder of Uriah and adultery with his wife Bathsheba. David wrote from his own experience. His behavior led to guilt, remorse and depression (Ps 32; 51) but God’s forgiveness led to “blessedness.”
to whom God imputes [credits] righteousness
The word “imputes” is the same word as counted, reckoned used early in Romans. The idea is to put God’s righteousness to the account of the believer. This phrase speaks from God’s viewpoint; He is the one who does the reckoning or imputing righteous.
The word “righteousness” here shows that chapter four is not thinking of God accepting faith merely as a substitute for righteousness, but that God accords His actual righteousness to the believer. God treats us as fully acceptable to Him based on the righteousness He gives us by faith.
apart from works:
The phrase “apart from works” makes explicit that a person receives salvation without working for it. Faith and works are antithetical to each other. God’s righteousness is not dependent on human effort to please God.
Romans four uses “works” three times. The use consistently refers to effort to gain God’s approbation or favor by human effort. The idea is to gain God’s favor by religious works.
PRINCIPLE: Jubilation is the result of God crediting to us His righteousness.
APPLICATION: Forgiveness granted and experience is the result of God’s grace, not our effort to please God by works. As both Abraham and David experienced God’s grace, we can as well. All of us have the opportunity to experience God unadulterated, unearned, and sovereign grace.
There is no way that blessing could come to us by our personal effort and works. We can rejoice in God’s grace because it is all His work on our behalf.
God manifests His grace in forgiveness. He will not bring our sins to the forefront but covers them from his view. This is the flip side of God crediting His righteousness to our account before Him. No work can bridge that gap. Sins not reckoned to our account is something only God can do by His grace. This is a forensic or judicial issue; we cannot experience God doing it. He did it judicially for us in His eternal court. He pronounces us right with Himself and He also pronounces that sin is no longer in our account.
Ps 103: 12 As far as the east is from the west, So far has He removed our transgressions from us.
Je 31: 34 For I will forgive their iniquity, and their sin I will remember no more.”
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Romans 4:5

Published on May 10, 2011 in Romans. 0 Comments
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5 But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness,
 
5 But to him who does not work
This verse is the antithesis to verse four—“to him who works.” The person who works for salvation shuts out God who gives salvation freely, by grace. The thesis here is a person who does not work for a salvation wage, but receives eternal life without any effort of his own. The idea is not to work in a religious sense.
The person acceptable to God is not one who stands before God as one waiting for the payoff of eternal life for good work done for God. No one has any works to plead to God. The justified person is completely without merit. This person comes to God without a plea.
but believes on [trusts] Him who justifies the ungodly,
The justified person does not work but merely “believes.” Belief here is in God who justifies those not oriented to God—“the ungodly.”
The word “ungodly” refers to someone who is impious. It is someone who does not hold reverence for God and actively opposes God. Abraham, as a pagan, did not believe on Jehovah but worshiped gods of the pantheon. He was “ungodly” in that sense. The ungodly are more than sinners; these are people who disregard the God of the universe in their lives.
“Ungodly” is in the singular—God does not justify communities but individuals.
his faith is accounted for righteousness,
Abraham was the kind of “ungodly” person God calculates as righteous because of his belief in God’s promises. He was the first Gentile proselyte to Judaism. God declared him right by his faith. This is not to regard his faith as a meritorious work but the absence of all work. Thus, there is no claim on God whatever by merit. God Himself does all the justifying.
PRINCIPLE: God justifies us, not because we work for salvation, but because we rest on His promise for it.
APPLICATION: Christianity does not operate on what we do for God; to the contrary, it rests on the merits of Christ, not on our merit. God justifies the ungodly, not good people.
Ro 5: 6 For when we were still without strength, in due time Christ died for the ungodly.
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Romans 4:4

Published on May 9, 2011 in Romans. 0 Comments
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4 Now to him who works, the wages are not counted as grace but as debt.
 
Paul now explains the import of the quotation from Genesis 3:15 found in verse three. In this, he contrasts the function of works and the way of grace as means of salvation. These are two mutually exclusive ways of salvation.
4 Now to him who works,
This phrase harks back to verse two where it referred to the false hypothesis of Abraham working for his salvation. Paul uses Abraham, the most important figure to the Jew in the Old Testament, as a test case for salvation by faith.
the wages [reward, dues paid] are not counted as grace but as debt [something owed, an obligation].
Verse two indicates that an employee’s wage is what is owed him. He earned the wage by the labor he made for his employer. In this case, payment of wage is no gift but a “debt” owed to him.
The phrase “not counted as grace” is central to the argument of chapter four. “Grace” is the basis for God’s dealings with man. Grace is all that God is free to do for us because of the work of Christ. This means there is nothing against God’s character in giving salvation freely, without charge.
“Debt” and “grace” are polar opposite principles. If man can work for his salvation, God is indebted to him. However, we can only accept “grace” by faith, not works. Promise, grace, and faith are unalterably linked together for salvation.
PRINCIPLE: Work versus grace is a stark contrast in the way God provides salvation.
APPLICATION: God cannot pronounce right those who attempt to earn His favor by works. Justification is a gift. God will be placed in debt to no one. He will not allow us to pay for His gift. Man cannot help God with salvation. Justification is an act of God and God alone.
The workman works for wages; it is appropriate for his labor. Businessmen do not give their employees money without working for it. Payment for work is at the heart of the business enterprise. No business could survive very long on the premise of doling out money freely. The world of the business contract expects payment for effort given to a company. The Bible does not argue against the idea of reward for work as a general principle, but when it comes to how God relates to man that is a different matter. Payment due is not how God provides salvation. Work for reward is not grace.
God is not obligated to anyone for what they do for Him. An employer is obligated to his employees because they worked for their wages. No one can work for eternal life; it is something given by God—it is unadulterated grace.
Salvation by grace is contrary to how most people think religiously. The assumption is that God wants “good people” in heaven. Their argument goes something like this—“If I do the best I can by living as good as I can, God will accept me. For my shortcomings, I will trust my luck for that. I will rub my rabbits foot in hopes that I will make it.” If the rabbit’s foot was not good for the rabbit since he is dead, why do we think that luck will help us? No, all we need to do is accept God’s verdict that we are ungodly sinners and then believe His solution for our sins—the death of Christ pays fully, finally for our those sins.
The only kind of people God saves are the ungodly. God does not declare an ungodly man godly but pronounces righteous those who believe in the work of His Son.
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Romans 4:3c

Published on May 8, 2011 in Romans. 0 Comments
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3 For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.”
 
and it was accounted [credited] to him for righteousness.”
Now we come to one of the most important doctrinal terms in the word of God—“accounted.” This chapter uses this word eleven times.
The word “accounted” is a term of the ancient financial world; that is, the keeping of financial accounts. It is a technical term for entering a debt or credit to an account. We use the theological term “imputation” as a parallel term for this idea. The idea is that God inputs (puts in) His righteousness to our account. All the requirements of God’s character and His law are satisfied with imputation.
God put His own righteousness to Abraham’s account. Abraham, therefore, had a new status with God. God reckoned him as having a right standing before Him forever. Faith itself is not righteousness but is the means to receive a right standing in God’s eyes. It is a means of receiving the gift (3:24).
“Accounted” can also be used in a mathematical sense. God made a fixed determination to mathematically calculate to our account His righteousness.
PRINCIPLE: God mathematically credits to the positive side of His ledger His righteousness to our account.
APPLICATION: Salvation is a bookkeeping transaction with God. He keeps books on us. There is the Lamb’s book of life where He records the names of Christians. These are people whose account is paid in full. God put His righteousness to the asset side of their ledger. God wiped out the liability side of the ledger by the blood of Christ, thus God dealt with both sides of the ledger for us.
God’s righteousness is not native to sinners; it is an alien righteousness to the offender of God. Our faith honors God’s promises because He does the doing. God’s righteousness comes from believing, not doing.
His righteousness comes to us from our acceptance of it by faith. We are saved through faith, not on account of our faith or on the basis of our faith. The object of our faith is the sacrificial death of Christ for our sins.
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