Bobservations' Column
Titled - "Righteousness and Justification"
Written by: Pastor Bob Lawrenz
The authority of our Court System seems to always be in question these days. Perhaps it is because there’s too many cooks in the kitchen. Or better stated, too many kitchens! We have local courts, City Courts, County Courts, State Courts, Federal Courts, and The Supreme Court. Each is overseen by a Judge, or by Judges. And if you don’t like the verdict you got in one court, just push an appeal to a higher court.
The system of human judgment was “authorized” by God generations before a single law was established. Judgments took place by man, and not through a system of courts. Genesis 9:5-6 states it clearly, that if a man’s life was taken, then by man would that man’s life be taken from him, because man was made in God’s image. This was established even before “Continental Drift” took place and the land of Earth was divided, and the continents were separated (Genesis 10:25). It was even before the Abrahamic Covenant of Genesis 12, and generations before Moses, the Law Giver.
Laws complicate judgment, as we have seen in world history, and our own Supreme Court. Ancient rulers made up rules as they ruled over others. Our Supreme Court now hears cases to reinterpret our laws for special circumstances, often ignoring God’s Laws.
Mankind had proven that they were unwilling to abide by God’s one law, resulting in man-made laws, today, made under the “Burger King Method,” of the 1970’s: “Hold the pickles, hold the lettuce, special orders don’t upset us! Have it your way, have it your way!” …because everybody wants their food, and their laws made just for them. This is the basis of entitlement. Our laws are basically now so vague, that they apply to everyone and no one.
From Jeremiah 7:23 -
“But this thing commanded I them, saying, ‘Obey my voice, and I will be your God, and you shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you.’”
Titled - "Righteousness and Justification"
Written by: Pastor Bob Lawrenz
The system of human judgment was “authorized” by God generations before a single law was established. Judgments took place by man, and not through a system of courts. Genesis 9:5-6 states it clearly, that if a man’s life was taken, then by man would that man’s life be taken from him, because man was made in God’s image. This was established even before “Continental Drift” took place and the land of Earth was divided, and the continents were separated (Genesis 10:25). It was even before the Abrahamic Covenant of Genesis 12, and generations before Moses, the Law Giver.
Laws complicate judgment, as we have seen in world history, and our own Supreme Court. Ancient rulers made up rules as they ruled over others. Our Supreme Court now hears cases to reinterpret our laws for special circumstances, often ignoring God’s Laws.
Mankind had proven that they were unwilling to abide by God’s one law, resulting in man-made laws, today, made under the “Burger King Method,” of the 1970’s: “Hold the pickles, hold the lettuce, special orders don’t upset us! Have it your way, have it your way!” …because everybody wants their food, and their laws made just for them. This is the basis of entitlement. Our laws are basically now so vague, that they apply to everyone and no one.
From Jeremiah 7:23 -
“But this thing commanded I them, saying, ‘Obey my voice, and I will be your God, and you shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you.’”
Bobservations' Column: Audio Version
Sunday Morning Audio Message
Romans 3:30 - 4:12 - Righteousness and Justification"
Summary/Additional Commentary and Definitions:
As we begin chapter 4 this week, the apostle Paul is going to bring the story of Abraham into the picture. Paul has not left the theme of Romans, nor has he gone away from the emphatic points he has made in chapters 2 and 3.
To recap, Paul wrapped up chapter 3 with some powerful and amazing points concerning justification. In chapter 3 we learned that we cannot be justified (declared not guilty, acquitted, righteous) by the law of Moses. The law of Moses had a purpose, but its purpose was not to justify but to show us sin (3:20). Paul will explore this point further in chapter 7. Further, the works of the law (possession of the law of Moses, circumcision, Sabbath keeping, defilement laws, all the things that made Israel distinct from the Gentiles) also cannot justified. If the works of the law was the means for justification, then God would be a God of the Jews only (3:29). But the promise was to Abraham that all the nations would be blessed, not just one nation. So, Paul has not overthrown the law but upheld the law. Rather than think that we are justified by works of the law, Paul teaches that we are justified by his grace as a gift through the redemption that is in Jesus Christ (3:24). The faithfulness of Jesus and his life offered as a sacrifice for sins paid the price to redeem us from slavery to sin. Therefore, God can still be righteous and just in showing mercy and grace and declare righteous those who have faith in Jesus. This is where we are as enter the fourth chapter of Paul’s letter to the Romans.
Romans 4:1–12 is part of Paul’s extended description, which occupies all of chapter four, of how Abraham is exemplary of the fact that both gentiles and Jews are brought into a right relationship with God by faith in God’s saving work in Christ, rather than by observing the Law.
As we begin chapter 4 this week, the apostle Paul is going to bring the story of Abraham into the picture. Paul has not left the theme of Romans, nor has he gone away from the emphatic points he has made in chapters 2 and 3.
To recap, Paul wrapped up chapter 3 with some powerful and amazing points concerning justification. In chapter 3 we learned that we cannot be justified (declared not guilty, acquitted, righteous) by the law of Moses. The law of Moses had a purpose, but its purpose was not to justify but to show us sin (3:20). Paul will explore this point further in chapter 7. Further, the works of the law (possession of the law of Moses, circumcision, Sabbath keeping, defilement laws, all the things that made Israel distinct from the Gentiles) also cannot justified. If the works of the law was the means for justification, then God would be a God of the Jews only (3:29). But the promise was to Abraham that all the nations would be blessed, not just one nation. So, Paul has not overthrown the law but upheld the law. Rather than think that we are justified by works of the law, Paul teaches that we are justified by his grace as a gift through the redemption that is in Jesus Christ (3:24). The faithfulness of Jesus and his life offered as a sacrifice for sins paid the price to redeem us from slavery to sin. Therefore, God can still be righteous and just in showing mercy and grace and declare righteous those who have faith in Jesus. This is where we are as enter the fourth chapter of Paul’s letter to the Romans.
Romans 4:1–12 is part of Paul’s extended description, which occupies all of chapter four, of how Abraham is exemplary of the fact that both gentiles and Jews are brought into a right relationship with God by faith in God’s saving work in Christ, rather than by observing the Law.
If Abraham had gained righteousness through his works, then he would have been able to boast of his accomplishment. But in Romans 4:4–8, Paul clarifies that the very nature of righteousness as a gift from God means that no one can obtain it through their own deeds. Paul draws on another Scripture, Psalm 32:1–2, to strengthen this claim. Paul is making the point that God's decision to not count the sins of which we are guilty against us is a gift of His grace. Paul is rejecting any idea that we somehow pay off our own sins by doing good works to balance them out. That is not a biblical idea. It is false. There is no scale at the gate of heaven on which our good works will be weighed against our sinful choices to determine our eternal fate.
No, God declares us to be righteous (sinless, justified) based only on our faith in Him and not at all on our inadequate works. Without faith in God, all that is left is unforgiven sin and God's angry judgment for that sin. Although “righteousness” is not explicitly mentioned in this psalm, Paul treats God’s blessing that the psalm speaks of as synonymous with it.
Furthermore, in Romans 4:9–10 Paul clarifies that Abraham was declared righteous before he was circumcised. As in 4:5, this emphasizes the nature of God’s righteousness as a gift that is received solely by trusting in God, “who justifies the ungodly” (Romans 4:5). And because circumcision is a Jewish ritual that marks inclusion into God’s people, Paul boldly asserts here that Abraham was reckoned to be righteous when he was still a gentile—that is, before being circumcised. This means that Abraham is the ancestor of, and exemplar for, all people—whether gentile or Jew—who trust God’s work and promises in Christ and are thereby also declared to be righteous (Romans 4:11–12).
Sunday Morning Audio Message:
Key Words and Definitions with Reference:
KEY WORD: Justification
Justification is derived from the Greek verb dikaioo, meaning "to acquit" or "to declare righteous," used by Paul in Romans 4:2, 5; 5:1. It is a legal term used of a favorable verdict in a trial. The word depicts a courtroom setting, with God presiding as the Judge, determining the faithfulness of each person to the law. In the first section of Romans, Paul makes it clear that no one can withstand God's judgment (3:9-20). The law was not given to justify sinners but to expose their sinfulness. To remedy this deplorable situation, God sent His Son to die for our sins in our place. When we believe in Jesus, God imputes His righteousness to us, and we are declared righteous before God. In this way, God demonstrates that He is both a righteous Judge and the one who declares us righteous, our justifier (3:26).
Through Faith...We establish the Law (3:31) - Salvation by grace through faith does not denigrate the law, but underscores its true importance by providing a payment for the penalty of death,, which the law required for failing to keep it; by fulfilling the law's original purpose, which is to serve as a tutor to show mankind's utter inability to obey God's righteous demands and to drive people to Christ (Galatians 3:24); and by giving believers the capacity to obey it (8:3, 4).
Abraham our Father (4:1) - Paul uses the model of Abraham to prove justification by faith alone because the Jews held him up as the supreme example of a righteous man (John 8:39), and because it clearly showed the Judaism with its works-righteousness had deviated from the faith of the Jews' patriarchal ancestors. In a spiritual sense, Abraham was the forerunner of the primarily Gentile church in Rome as well.
Justified by Works (4:2) - To declare righteous on the basis of human effort. Paul has spent much of this letter to the Romans making the point that nobody can be justified—shown to be righteous—before God by following the works of the law.
To Glory or Boast (4:2) - If Abraham's own works had been the basis of his justification, he would have had every right to boast in God's presence. Since we know that our own works do not justify us before God, we cannot boast in ourselves.
Believed (4:3) - This verse is a quotation of Genesis 15:6, one of the clearest statements in all Scripture about justification. Abraham was a man of faith (see 1:16; cf. 4:18-21; Galatians 3:6, 7, 9; Hebrews 11:8-10). But faith is not a meritorious work! It is never the ground of justification - it is simply the channel through which it is received and it, too, is a gift.
Counted Unto Him (4:3) - This word, counted or accounted, can also be translated "imputed" (vv. 6, 8, 11, 23, 24). Used in both financial and legal settings, this Greek word, which occurs nine times in chapter 4 alone, means to take something that belongs to someone and credit to another's account. It is a one-sided transaction. Abraham did nothing to accumulate it; God simply took His own righteousness and credited it to Abraham as if it were actually his. This God did because Abraham BELIEVED IN HIM.
Righteousness (4:3) - A major theme of the book of Romans. Righteousness is the state or condition of perfectly conforming to God's perfect law and holy character. This righteousness is unique because God is its source (Isaiah 45:8); it fulfills both the penalty and precept of God's law. Christ's death as a substitute pays the penalty exacted on those who failed to keep God's law, and His perfect obedience to every requirement of God's law fulfills God's demand for righteousness (2 Corinthians 5:21; 1 Peter 2:24; Hebrews 9:28); and because God's righteousness is eternal (Psalm 119:142; Isaiah 51:8; Daniel 9:24.
Justifies the Ungodly (4:5) - Paul is showing the difference between being made right with God by works, as opposed to by faith. Only God can justify the ungodly through the gift of His Son.
Saying (4:7) - This quotation is from Psalm 32:1, 2. This was David's psalm of thanksgiving after his repentance over his notorious sin of adultery and homicide. Paul thus notes that justification by faith was true both before and after Moses - before, in Abraham, Israel's great patriarch, and after, in David, Israel's greatest king.
Not Impute Sin (4:8) - By the marvelous provision of imputation, our sins were debited to the account of Jesus, the Son of man, whereas His perfect righteousness was credited to our account. "For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him" (2 Corinthians 5:21). See also James 2:23; Philemon 17-18.
Circumcised (4:9) - This refers to the Jews. Paul asks if that great blessing is only for the circumcised, meaning God's chosen people Israel. Or is the blessing of the forgiveness of sin available for all people, even the uncircumcised Gentiles? The implied answer is that this blessing is available to both Jews and Gentiles.
Not While . . . But While Uncircumcised (4:10) - In Genesis 15:6. There, we are told that Abraham believed God, and God credited that faith as righteousness. Paul asks and answers whether that moment happened before or after Abraham was circumcised in obedience to God's command. Of course, Abraham's expression of faith happened before circumcision. How do we know this? Abraham is declared righteous for his faith in Genesis 15 as God was promising Abraham a son. Sometime later, Ishmael was born when Abraham was 86 years old (Genesis 16:16). Abraham was not circumcised until he was 99 years old (Genesis 17:24). So, it was at least 13 years after God declared Abraham righteous before he was circumcised. Paul's point is that Abraham's circumcision had nothing to do with Abraham being declared righteous by God for his faith. The two were not connected. So, what is there to exclude the uncircumcised non-Jewish world from being justified by God for faith in Christ?
The Father of All Those Who Believe (4:11) - Racially, Abraham is the father of all Jews (the circumcised); spiritually, he is the father of both believing Jews (v. 12) and believing Gentiles (uncircumcised; v. 11).
Sign (4:11) - This indicates man's need for spiritual cleansing (cf. 2:29, 29; Jeremiah 4:3, 4; 9:24-26) and of the covenant relationship between God and His people (Genesis 17:11).
Seal (4:11) - Circumcision was a sign that served as a seal, Paul writes. It was an outward sign for the Jewish people that they believed what God had told them. An outward demonstration of the righteousness which God had credited to him by faith.
