Justification and the Righteousness of God [3:21-26]

2. [3:27-31] By Faith Alone: initial statement
   • read verses

There are three views of how this Justification actually works

• Justification--Three Views

3. [4:1-25] Proof from Abraham
   • [4:1-8] Faith & Works
   • [4:9-12] Faith & Circumcision
   • [4:13-22] Faith, Promise and the Law
   • [4:23-25] Abraham’s faith related to ours

1. Martin Luther

• The word “justify” does not mean actually make us righteous, but declare that we are righteous
  • (Luther is absolutely correct here)
• But the problem is that we are still sinners
• So how can we be sinners and yet righteous at the same time
• His answer is that in justification, it is as if there is a mirror in front of us.
• “Legal fiction”

2. Catholic church at the time:

• What Christ does for you is just the starting point
  • Start off with a clean robe (at baptism) but then you have to keep washing it.
  • Any failure to wash it is paid for:
    • purgatory
    • indulgences
    • penance

Indulgences

• Arose from the concepts that -
  • The punishment for a sin could be converted to a monetary value (as originally set forth in the Mosaic law for civil crimes)
  • The church had a treasury of grace (from its good works) and accumulated suffering of the saints
  • The extension of forgiveness of past sins to forgiveness of future sins
    • a realization that the only place that the forgiveness made a difference was after this life anyway
• Selling Indulgences in Luther’s time:
  • “At the very instant,” continues Tetzel, “that the money rattles in the bottom of the chest, the soul escapes from purgatory, and flies liberated to heaven. [15] Now you can ransom so many souls, stiff-necked and thoughtless man; with twelve groats you can deliver your father from purgatory, and you are ungrateful enough not to save him! I shall be justified in the Day of Judgment; but you—you will be punished so much the more severely for having neglected so great salvation. I declare to you, though you have but a single coat, you ought to strip it off and sell it, in order to obtain this grace. . . . . The Lord our God no longer reigns, he has resigned all power to the Pope.”
• Story of the weathly Barron who wanted to buy forgiveness for all future sins...

3. What Paul is teaching

• Relational, not “a cold legal thing”
  • This is because the law we have broken is about a relationship (a covenant)
• Real transformation by redemption
• Much of Paul’s concern is to show that God is not unjust to freely pardon people
• The basis is union with Christ, as we shall see later

Good explanation on Catholic website: www.whartono.ca/salvation18.htm

• The simplest way to explain the differences between Catholic and Protestant [Luther’s] Justification is using analogy.
  • Suppose our state before justification is like wearing a dirty robe, which does not entitle us to enter heaven.
  • We cannot clean our robe using our own efforts.
• In Protestant’s [Luther’s] Justification, Christ will give us His spotless robe to cover up ours at the time we accept Him as our Lord and Saviour.
  • Christ needs to do it only once.
  • We still wear our dirty robe, but it is now covered with Christ’s.
  • When God look at us He will see us wearing the spotless robe of Christ and declares us clean.
  • Note that with the robe from Christ we are renewed outwardly but inside we still have our dirty robe.
• In Catholic justification, on the other hand, God through Christ will help us to wash our dirty robe.
  • At our conversion, Christ makes it clean for the first time through Baptism (if we have the chance to have it).
  • After this whenever we dirty our robe through sinning, Christ will again help us to wash it (through sacrament of penance). -The process is continued through out our life.
  • When we die with our robe still stained with venial sins, it will be cleansed in purgatory because nothing unclean can enter heaven (Revelation 21:27).
  • At the end of Justification, we enter heaven wearing our clean robe. Obviously what is made clean is also declared clean.

Paul teaches that we are united with Christ

• so our dirty robe is washed in his blood, not merely covered up
  • and we are truly clean and acceptable to God
• Also we enter a new relationship in which our faith is counted as righteousness
  • so he takes joy in our faith and our sins are truly washed away

Summary of Paul’s teaching

1. Enemies [5:10]
   • as an unbeliver, we have a broken relationship with God
   • we are guilty of sin
     • living self-centred lives and breaking God’s perfect standards
     • rejecting the love he has shown us which was designed to draw us to himself [2:4]
2. The “faithfulness of Jesus” in dying for all who believe [3:22]
   • His death satisfies God’s justice [3:25]
   • It makes it possible for God to forgive people without being unjust [3:25-26]
3. Redemption, forgiveness of sins [3:24]
   • On the basis of Jesus shed blood, God give us the free gift of forgiveness
   • God gives this gift to those who trust him, not by merit, but as a free gift
   • Our sins are really cleansed and put as far as the east is from the west [Ps 103:12]
   • and we become white as snow [Is 1:18]
   • Jesus promises to continually intercede for us [Heb 7:25] and provide us ongoing purification [Heb 9:12-14]
4. Justification: God then declares the verdict that we are “not guilty”
   • Justification does not do anything to us, it just declares our status as a result of what has already been done
   • It is not a fiction, but on the basis of redemption [3:24]

• Note that Paul often speaks of “justification by faith” as a shorthand for “justification through redemption by the blood of Christ which is a free gift given to those who have faith”
• There are three important implications of Justification
  
  1. We walk in freedom from condemnation [8:1].
  2. We walk in a restored relationship with the Father. Our sin was personal against God, resulting in a broken relationship, and so justification is a statement that the relationship is restored and we are part of his family in good standing.
  3. Justification is an action as well as a statement:
     • A judge speaks the words “not guilty”, but he also commands the removal of chains and setting free
       • Justification is both of these and both are required
     • Romans [4:25] says Jesus was “raised for our justification”
       • Jesus’ resurrection was the action of justifying Jesus, and us as well (through our unity with him)
     • So, Justification brings us freedom at a deep and fundamental level, and releases us from the authority and power of darkness and the grave
       • The importance of this for the Christian life cannot be understated!
       • It is clearly expressed in Romans [6:8-11] where it says that “death no longer has dominion” over Jesus
       8. Now if we died with Christ, we believe that we will also live with him.
       9. We know that since Christ has been raised from the dead, he is never going to die again; death no longer has dominion over him.
       10. For the death he died, he died to sin once for all, but the life he lives, he lives to God.
       11. So you too consider yourselves dead to sin, but alive to God in Christ Jesus.

• Verses 1 & 2 are the perfect link between the two sections

• Verse 5 is the first mention of the Holy Spirit, and a key verse (especially for me)

Passages in Paul that seem to equate justification with reconciliation

2 Cor 5:18f

Now all things are of God, who has reconciled us to himself through Jesus Christ, and has given us the ministry of reconciliation, that is, that God was in Christ reconciling the world to himself, not imputing their trespasses to them

• So reconciliation results in a new standing

Rom 5:8-11

Romans 6:5-14

1. There are two Worlds

• Most of our problems as Christians are related to not understanding the two worlds we live in
• We are born into the physical world
  • The old creation
  • Descendents of Adam
  • antagonistic towards God
  • unable to defeat sin in our lives
  • under the condemnation of the law
• But Jesus was also born into this world
  • He triumphed over temptation
  • He kept all the law perfectly
  • He took on himself the condemnation his people deserved by dying for them
  • God raised him up, the first of a new race of beings
• Jesus resurrection was not just him coming back to life
  • This was a bigger event than even the creation of the world
  • Jesus’s new body was the first evidence of an entire new creation
    • One day we will all have bodies like his
    • There will be a whole new universe without sin
• Jesus saved us by uniting us with him
  • in his death
    • so that our sin was punished on the cross
  • and then in his resurrection
    • so that we are part of the new creation
    • which at present is just like a seed in our hearts
• Romans 6:5-8
• So now we are part of the new creation
  • we don’t have new creation bodies
  • but as Christians we have a new heart—invisible, but part of the New Creation

Jewish conception of the two ages

Romans 6:1-4 — Picture of two worlds, Jesus taking us out of one and into the other

_full screen_

• The Two Worlds in 1 Cor 15:45-58

• Comparison

• Our problem as Christians is that we are living in both worlds at the same time.
• Two issues come out of this:
  
  1. freedom from sin
  2. not under law but under grace

2. No longer slaves to sin

Were slaves to sin —now freedom to serve God Romans 6:8-13

• Examples:
  • Larry’s goldfish
  • Immigrating to Canada, leaving England behind

• Our understanding of this difficult passage must fit in with the context
  • i.e. the argument and purpose of the section.
  • The purpose is to show how Israel fits into God’s plan of salvation.
• Connection with what has gone before
  • The theme of the book in 1:16,17 needs an answer to the “for the Jew first and also for the Greek”
  • The subject of election has been briefly mentioned (1:6,7; 8:28-33) and needed explaining.
  • Romans 3:1-3 and 9:6 point forward to 9-11
  • Romans 1:18-2:29 is resolved first by chapters 3-8 and then chapters 9-11 resolve the other issues.
  • Some say that chapters 9-11 parallel chapter 3.
• The problem:
  • “how is it that Gentiles are entering into the promises to Abraham so readily while most of his own people to whom the promises were given seem to be missing out?” (Dunn)
  • The answers are in B, C & D below.

A. [9:1-5] Introduction—Paul is grieved by Israel’s’ rejection of the Gospel

• Does Paul really want to be “cut off from Christ”?
  • Does he love the Jews more than he loves Christ?
  • Is there anyone else in Scripture who spoke like this?
• To emphasise the seriousness of the statements, Paul uses the very effective method of saying everything twice.
  • It really comes across how weighty and important it is.
    • I tell the truth in Christ,         I am not lying,
      my conscience also bearing me witness         in the Holy Spirit,
      that I have great sorrow         and continual grief in my heart.
      For I could wish that I myself were accursed         [separated] from Christ
      for my brethren,         my kinsmen according to the flesh,
• In the Greek, the next six lines all end with a similar sound, giving a poetic force to the words.
  
  4. who are Israelites,
         to whom pertain the adoption,
         the glory,
         the covenants,
         the giving of the law,
         the service of God,
         and the promises;
  5. of whom are the fathers and
     from whom, according to the flesh, Christ came,
     who is over all, the eternally blessed God. Amen.
• Paul’s strong wording here prepares the reader for the terrible things he will say about Israel in the next chapters.
  • It pre-empts the charge of being anti-Israel, and demonstrates his tact and sensitivity.
  • There is an allusion to Ex. 32:32 where Moses prays to be blotted out of God’s book for his people’s sake.
  • Paul is almost putting himself in Moses’ place and his love and self-sacrifice alongside that of Moses. Note:
    
    1. He does not say wish but could wish.
    2. The context is his feelings, not a precise theological statement. “There is something within me that would give myself in the place of my people”.
    3. The context of 8:38,39 shows that the reality of his union with Christ is so firm that this statement here is just a strong figure of speech.
  • This great list emphasises the mercy that God has shown them, and prepares against the criticism that God’s election is not merciful.

B. [9:6-29] Not all Israel are of Israel—God’s sovereignty (Israel has no automatic right)

1. [6-9] Paul needs to explain the current spiritual state of Israel. Has God failed?
   • No, because he never intended to save every single child of Abraham anyway
     • This can be proved from the case of Ishmael
   • Two questions: How is his word to be performed and Who are the true seed of Abraham?
2. [10-13] In order to answer these two questions, Paul needs to talk about election
   • Jacob & Esau are an even better example than Isaac & Ishmael
   • They were twins, and God had elected one of them before they were born
   • However, The Genesis account tells how much care God took over Esau
     • How can that be consistent with “hating” ?
     • hating is simply in comparison with the love to Jacob, not to be taken by itself
       • “not the one on whom God has set his love”.
   • The basic principle is that God has the right to make promises to some and not to others—because they have not earned it anyway!
3. [14-18] Now Paul has to counter an accusation against God. Election is not fair!
   • He replies with two quotes from the O.T.
   • God is free to have mercy on any that he chooses, and may harden any by withdrawing mercy.
   • The first quote is very significant because it is part of God’s revelation of his glory and his name to Moses.
     • Mercy is the core of God’s being. Who can dare to call him unjust?
     • No-one deserves it so no-one can claim it. (“who runs”=“who tries by his own effort”)
   • The second quote is stronger, and brings with it the negative aspect.
     • Does God force anyone to sin? No!
       • So what does this mean? How should we understand it?
     • God’s saving power was shown in the Exodus, and in the 10 plagues that preceded it.
     • Exodus repeatedly says that Pharaoh hardened himself,
     • but Rom. 1 tells us that God punishes people for sin by giving them over to more sin.
     • The hardening is therefore Pharaoh’s fault, a punishment from God.
   • Hardening here is seen as the opposite of mercy.
     • When God withdraws mercy, it results in hardening.
     • Another example would be King Saul
4. [19-23] There is another protest from the imaginary listener about God’s fairness
   • the picture of the potter is presented.
   • Who can question his right to do anything he wants?
   • Yet he has mercy and shows forth his power in salvation
   • The illustration of the potter is brought in to show how ridiculous it is to reply against God.
     • (dishonour = pot for a very lowly use.)
   • But God is not actually a hard-hearted potter (although he has a right to be), but is longsuffering.
     • The reference is to Jer. 18:1-6 where the potter is ready to re-make the spoiled pot into a good one.
5. [24-26] Having dealt with the objections to election, he returns to the original questions
   • Having dealt with the objections to election, he returns to the question of who God has loved and called to be his children:
     • the Gentiles as well as Jews.. See above in 1. and 2. the references to call (counted) [9:7,11], children of God [9:8], and loved [9:13].
   • The true seed include the Gentiles
     • God has a right to extend mercy to the Gentiles as well as the Jews and call them his sons
6. [27-29] But God will also save a remnant of Israel, bringing to pass his word
   • Now the original questions may be answered (v6,7):
     • How will God’s word be performed;
     • Who are the true seed.
   • Not only the Gentiles, but God will perform his word by saving a remnant of Israel. (This is expanded in ch. 11).
     • The word for work in the original is literally “word” as in 1. [9:6]
   • Compare with 9:6,7 and see how 6. answers them.

C. [9:30-10:21] Israel has “missed the Gospel” and is totally without excuse

1. [9:30-33] Israel tried to gain righteousness through the law
   • This section is full of contrasts.
     • 9:30 as against 9:31-33
2. [10:1-4] They had a lot of zeal for their own way of serving God, but rejected Christ
3. [10:5-13] The Gospel is not about self-effort but is about believing and trusting
   • The point of 10:5-8 is that the gospel is not hard, it is easy
     • So they do not have the excuse of complaining it is too hard for them!
   • 10:9-13 puts the gospel in a nutshell
4. [10:14-21] God has constantly reached out to them, but they rejected him
   • They cannot give the excuse that they haven’t heard!
   • The conclusion to the problem is that it is their own stubborness [10:21]

D. [11:1-32] but God has purpose for Israel that will demonstrate his kindness & mercy

1. [1-6] Even now there is a remnant saved (including Paul!)
   • v1 starts with “I ask then” or “I say then” (legō oun, mē) similar to 10:18,19 and 11:11, tying them all together.
   • The the questions in 10:18,19 raise the question in 11:1 about whether the Jews have indeed been cast away.
   • v1 God would hardly have chosen a Jew to be his special apostle to the Gentiles, had he cast off his people, the Jews.
     • “Tribe of Benjamin:” simply that he may be regarded as a true Israelite.
   • 1 Sam 12:18-22 —promise never to cast away his people.
   • Ps 94:14 —similar promise
   • v5-6 The very fact that it is a remnant “according to the election of grace”, and therefore not a remnant “standing by its own deserving”, makes its existence full of promise for the rest of the nation, a pledge of God’s continuing interest.
2. [7-10] But many are hardened
3. [11-15] Yet God has a purpose—to bring salvation to a greater number of people
   • If the present exclusion of the majority of Jews means so rich a benefit for the Gentiles,
     • what glory shall accompany their final restoration?
   • Purpose: to warn the Gentiles at Rome against an unchristian attitude to the Jews.
   • v12: fullness refers to full and completed number as against remnant.
   • v15 the reconciling of the world is the actual death and resurrection of Christ (Rom 5:10,11),
     • The casting away of the Jews is their rejection in the same event.
   • life from the dead must surpass salvation of v11.
   • v15 “life from the dead” —There seems to be a sequence:
     
     1. Jews reject and Gentiles receive the gospel
     2. Jews are accepted back (mass revival?)
     3. The final resurrection as Christ returns
4. [16-24] Picture of root and branches—Gentiles should not be complacent
   • v16 picture of offering a cake from the first of the dough (Numb. 15:17-21)
     • The first fruit is the patriarchs, as is the root in the second illustration
   • There is a pattern in these verses:
     
     1. Natural branches broken off and wild ones grafted in [17,18]
        
        2. It was because of unbelief they were broken off, and the grafting in is by faith [19-20]
           
           7. Don’t be proud because you could suffer the same fate [21]
              
              4. Consider God’s goodness and his severity [22]
              4. Severity on the unbelievers, but goodness towards you
           7. Don’t be proud because you could suffer the same fate
        2. If they have faith they will be grafted in again [23]
     1. Natural branches will be grafted back in again to their own roots [24]
5. [25-32] Future revival among the Jews, in God’s grace and mercy
   • Three separate stages in the divine plan:
     
     1. hardening in part has happened to Israel
     2. until the “fullness of the Gentiles” has come in.
     3. And so all Israel will be saved,
   • hardening in part has happened to Israel
     • Not all Jews were hardened
   • until the fullness of the Gentiles has come in.
     • ending the period of time during which it is mainly Gentiles being saved
   • And so (in this way) all Israel will be saved,
   • In this order, opposite to the order in which the Gospel message was offered (1:16).
   • What does “all Israel” mean?
     
     1. all elect
     2. all elect of Israel
     3. every single Jew alive at the time
     4. the nation as a whole, so that Israel becomes essentially Christian
   • my opinion:
     
     1. rejected: cannot understand Israel different to v25, especially in view of the sustained contrast between Israel and Gentiles throughout vv. 11-32.
     2. Also to be rejected, since the truth would be so obvious as to be an anticlimax. v12, v15 and the grafting references point to more.
     3. Impossible to define who is a Jew. The word all is often used in Greek qualitatively, rather than a strict numerical quantity (e.g. “all Judea went out to hear John preach”)
     4. is the most likely. Praise God!

E. [11:33-36] Conclusion: To him be the glory forever.

• A song format in the original

• The problem the Jews has was that they regarded God’s blessing at their birthright
  • God owed it to them to bless them
• In order to deal with them, Paul needs to point out the difference between
  • what is a free gift and what is a right
  • If someone gives a gift, then they can chose whom to give it to
• Abraham was given a promise and this was to apply to his “seed” as well
  • But God is free to chose which child to give the gift to
  • If this were not true, then it woundn’t really be a free gift, but earned
• We must be very clear that God was extremely kind to Esau and blessed him massively
  • (This is also true of Ishmael)
• So the expression “Esau I hated” must be taken as comparative with Jacob, for the sake of emphasis

The argument flows like this:

1. Because of the Jewish misconceptions, Paul needs to discuss election
   • otherwise it looks like God’s promises have failed
2. The promise to Abraham didn’t apply to all his physical children
   • only the promised one, Isaac
3. The promise then fell on Jacob
   • but this was nothing to do with his performance else it would be works, not grace
4. This raises the question: Is God unjust not to treat everyone the same?
   • No, God has a right to give out his gifts of mercy to whomever he desires—it is his gift
5. If God choses not to show mercy on someone, then they become “hard”
   • the way it is written could look like God’s fault that Pharaoh is hard
     • this is the hardest bit of the whole passage!!!
   • but Exodus tells us he hardened himself willingly
     • Here we up against the mystery of Pharaoh’s free will, and God’s overall sovereignty
     • both of them are true—God never compelled Pharaoh in any way, but showed only grace to him
     • however God is said to have “hardened him” —God “gave up” communicating with him in the end, which allowed him to go his own way
     • Parents might reluctantly give up trying to discipline a rebellious teenager
       • This action could cause the teenager to go into sin, but they are still responsible
   • Nobody forced Pharaoh to take the actions he did—it was from his own free volition
     • Yet doing what he did allowed God to give Israel the greatest picture of freedom from Satan’s power
   • There was a free choice about who was on the ark or not—Noah didn’t have to turn anyone away
     • God punished them all with destruction, but it was their own fault
     • Yet it was all in God’s plan
6. In God’s sovereign plan, even rebellious people end up by causing good things to happen
   • Just because God used Pharaoh’s evil to accomplish so much good, doesn’t mean Pharaoh should be rewarded
   • e.g. Judas!
   • The same logic would reward Satan for his evil which allows God’s love to shine so brightly
7. How then can God punish such a person, since good came of it?
   • God has a right to do what he likes, just like a potter
     • But God is not actually a hard-hearted potter (although he has a right to be), but is longsuffering.
   • Some people have come up with the idea of “double predestination”. Two reasons why not taught here:
     
     1. Paul does not say “God Does”, but “what if God”
     2. different words are chosen to describe the two groups.
        • The first is prepared (Greek: made-ready) for destruction
        • while the second is prepared beforehand, a different word in Greek.
     • Although the effect of God choosing some must mean that others are damned, it is not the same as saying that God has chosen some for damnation.

Verses that support Sovereign Grace

• David Ruis: “It’s not about balance, I hate the word balance, its about keeping these truths in tension” Catch the Fire, 2005
• The problem is to not to let go of either truth
• Dangers of under-emphasis of man’s responsibility
  • become fatalistic
  • fail to preach the gospel (because people are too dead spiritually to respond)
  • lack of evangelism or missions
  • become very passive in the Christian life
• Dangers of under-emphasis of God’s sovereignty
  • fail to pray for people’s salvation
  • more trust in techniques than the Holy Spirit
  • can become very performance orientated
  • can lead to striving “if you don’t persuade them to accept Christ, then it will be your fault they are in hell”
  • put a guilt trip on parents whose children are not believers
• We need to make sure we keep hold of both truths
  • “We must chose God, but in the end we discover that it is he who chose us after all” TACF Sunday morning, Sean Connigan, 2003
• One of the ways of thinking that I find helpful, is that election is “outside of this universe”
  • God chose us before the world was created
  • We will not know exactly who he chose until after this world is ended
  • Within this world, we have absolutely no way of knowing who is elect
    • In some ways this information is “outside of time” because there is no time with God
  • Everybody is a candidate for salvation
• Other truths are “outside of time” and we handle those ok
  • God knows the exact day we will die—does that mean we can be careless driving?
  • He knows what grades we are going to get—so we don’t need to bother working?
• Almost every time predestination is mentioned in the N.T., the purpose is to comfort us
  • I am loved and chosen
  • It is not dependent on my performance
  • I do not believe that “double predestination” is taught in the N.T.

Even people who say they don’t believe in Sovereign Grace usually do in their hearts and are quite happy to sing songs like:

Martin Smith (Delirious)
Oh, lead me to the place where I can find you.
Oh, lead me to the place where you’ll be.
Lead me to the cross where we first met.
Draw me to my knees, so we can talk.
Let me feel your breath,
Let me know you’re here with me.
John Newton
Amazing grace! how sweet the sound,
that saved a wretch like me!
I once was lost, but now am found;
was blind, but now I see.

T’was grace that taught my heart to fear,
and grace my fears relieved.
How precious did that grace appear,
the hour I first believed!

Tim Hughes
Beautiful One I love you
Beautiful One I adore
Beautiful One my soul must sing
You opened my eyes to your wonders anew
You captured my heart with this love
‘Cause nothing on earth is as beautiful as you

Tim Hughes
Light of the world you stepped down into darkness
Opened my eyes, let me see
Beauty that made this heart adore you
Hope of a life spent with you
So here I am to worship, here I am to bow down
Here I am to say that you’re my God
You’re altogether lovely, altogether worthy, altogether wonderful to me

Conversation between John Wesley & Charles Simeon

Ultimately this is Mystery

Once Saved Always Saved?

• There are two perspectives that are both true

• If someone who claims to be a Christian goes on to reject Christ, then ultimately they could not have been truly saved
• However, the Scriptures give us many examples of people who manifested the Spirit externally but were not true believers
  • King Saul prophecied
  • Judas must have healed people
  • Jesus said in Matthew 7:
    
    22. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’
    23. And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’
• But we can never be sure this side of eternity—It is not uncommon for someone to backslide for years, even decades and then come back to Christ. Only God knows the heart.
• We are only responsible to respond to what we see:
  • If they are bringing forth good fruit, accept them as a believer
  • If they are living a life of sin, then preach the Gospel to them!

A. [15:14-33] Paul’s plans to be with them and blessings

B. [16:1-23] Closing greetings to individuals

C. [16:24-27] Final benediction