Romans 4:1-4:8 - Righteousness Attained by Faith

Calvin (5/28/01)

4:1: The choice of Abraham as the single example to prove the rule of faith is apt. Not only is he held out in Scripture as the pattern of righteousness, but he is also the one the Jews gloried in. They would not dare to claim a greater righteousness than their patriarch, and so in proving Abraham justified by faith, their later efforts at justification by works are cut off. The phrase 'according to the flesh' has generally been held to refer to 'our forefather,' and so Calvin takes it. In this, Paul concedes to the Jews their direct line of descent so as to more effectively convince them that departure from his example ought not to be. Footnote suggests that the phrase ought to refer back to 'found,' as this is the thought pursued. The suggestion is that v2 gives answer to what Abraham found in his own ability - that his works could not justify. [Later translations appear to have returned to the older understanding that it refers to 'forefather.']
4:2: Calvin sees an uncompleted argument made here. The stated portions being that if Abraham was justified by his works, he would have something of which to boast. However, he has nothing to boast of before God. The unstated portion is then: and therefore, he is clearly not justified by his works. Footnote indicates an alternative train of thought that does not require this implied clause, essentially seeing the 'not before God' as lead-in to the subsequent question.
4:3: Here, Paul gives proof to the unstated part of his prior argument, denying Abraham any ground to boast, as he came by faith to obtain what his efforts could not. Any righteousness of the law would have to come from man himself, but faith finds righteousness imputed to the believer, derived from another. The verse quoted is Ge 15:6, which speaks to the 'whole covenant of salvation, and the grace of adoption.' Note that neither salvation without grace, nor grace without salvation is promised; that both are promised together conjoined with righteousness. Paul does not change the meaning of the text in so understanding it, for the faith Abraham expressed was in the whole of the covenant offered. His belief did no more than embrace what was presented to him in God's promised favor. This being imputed to him as righteousness, it is clear that he was not just by some other means of his own effort. "We can no otherwise attain righteousness, than as it is brought to us, as it were, by the promise of the gospel." Footnote: Bear in mind, through this chapter, that Paul does not specifically address the object of faith, but the efficacy of faith to obtain a judgment of righteousness from God. However, Christ is indeed in view in the promises made in the Genesis context, and to this, Christ also attested. The question is not what men are in themselves, nor is the question what other men may see in them. The question is what does God see in them, what is His opinion? "When the question is asked, why God loves us and owns us as just, it is necessary that Christ should come forth as one who clothes us with His own righteousness."
4:4: Paul is not suggesting that we become idle, by this and the next verse, but that we should not so work as to think we can demand anything from God as our due. We are not looking at the rules for regulating our life in this section, but at the means of salvation. The argument is that since faith is counted as righteousness, and that faith lays hold of Christ as expiation of our sins, and as evidence of our own inability, it becomes clear that righteousness did not come as due payment for any meritorious effort of our own, and so has no basis in works. (Gal 3:11-12 - It is clear that the Law cannot justify anybody before God, because Scripture has told us that the righteous man will live by faith, and the Law is not based in faith. Rather, its basis indicates that those who practice the Law will live only by obedience to it.)
4:5: Faith merits nothing, but asks for and obtains everything of God. "No one will seek the righteousness of faith except he who feels that he is ungodly."Footnote: Some have mistakenly taken this verse as making our act of faith another work of merit. It is not the faith itself that is counted, but the object of that faith. Righteousness is by faith, it is not faith itself. "Beware of having any such view of faith as will lead you to annex to it the kind of merit, or of claim or of glorying under the gospel, which are annexed to works under the law. …Any other view of faith than that which excludes boasting must be altogether unscriptural." (Chalmers)
4:6-4:8: As works in this verse is an unrestricted term, it must be clear that all works are excluded, not only those of the ceremonial law. Seeing that God imputes this righteousness to us, and that He (in v8) will not impute our sins to us, we see that Paul considers righteousness to be the remission of sins. And remission is not made for payment, but as a canceling of debt. Therefore, there can be no room for works of satisfaction, anymore than there is room for works of justification. Footnote: Notice that Paul stops prior to v2b in quoting Ps 32. This is significant, for v2b speaks of the one in whom there is no guile. He makes certain to keep separate the worth of the self, and the righteousness imputed by God. Nor is there any place for partial grace. God does not remit the fault but leave the punishment. He declares sins not imputed, and what is not imputed can in no wise be punished. Also gone is the idea of initial faith, requiring afterwards works of retention to cling to righteousness. That acts are occasionally counted as righteousness does not deny this doctrine, for such acts remain exceptional, and not the rule of the man's life. (Ps 106:30-31 - Phinehas' action in stopping the plague of retribution was counted as righteousness.) A righteousness of works would require full and perfect obedience (Dt 4:1-2 - Hear the statutes you are taught to perform, so as to live in the land the LORD is giving you. Don't add to or take away from that which is taught, so as to keep the commandments of the LORD.) If Phinehas' acts were counted as righteousness, he must previously have been justified by other means, for those clothed in Christ's righteousness have not only their sins forgiven, but their works made unblemished in His sight. Since all our works are, by nature, imperfect, and only perfect works could be accounted righteous, it must stand that the work that is accepted on basis of some other means. All works not done by faith are condemned as unrighteous. (Ps 128:1 - Blessed are all who fear the LORD and walk in His ways. Ps 1:2 - Blessed are they who meditate on His Law day and night.) Yes, but none does so perfectly, and so the blessing still depends on that justification given by faith. "The righteousness of works is the effect of the righteousness of God, and the blessedness arising from works is the effect of the blessedness which proceeds from the remission of sins." Since not one of the promised blessings and justifications of the Law can be attained to until the justification and remission of sins found in faith is first accomplished, it remains clear that no man can be justified by works. The works themselves must first be justified by faith.

Matthew Henry (5/29/01)

4:1: Paul reminds his readers that he, too, is a son of Abraham, and so, that which Abraham found applied as well to him, as to any. "All the world is seeking; but, while the most are wearying themselves for very vanity, none can be truly reckoned to have found, but those who are justified before God." (Php 3:3 - We are the truly circumcised, who worship in the Spirit of God, glorying only in Christ Jesus, and putting no confidences in our flesh [and its works]).
4:2: If works could justify, Abraham would have cause to boast, even as Paul had cause and occasion to boast. Yet, not even these giants of the faith found anything in themselves of which to boast before God. (Ge 12:2 - I will make your name great. 1Co 4:4 - I am conscious of nothing against myself, not that that clears me; rather the examination that matters is that of the Lord. Php 3:8-9 - All things are as rubbish to me, when compared with knowing Jesus and gaining Him, being found in Him righteous not by some effort of my own to obey His Law, but righteous through faith in Christ, such as comes from God by faith.) [Note: Both Abraham and Paul were made great. But the emphasis is on the fact that they were made so, they did not get there of their own accord.]
4:3: In all debates over religion, the question must be, as here, 'what does Scripture say?' (Is 8:20 - Look to the Law and the testimony. If their words don't agree with that, they are in darkness still.) The quoted scripture (Ge 15:6) makes clear that it was faith and belief that were declared righteous in Abraham, not his works. This remains true even though he had just returned victorious from a major conflict with his own unbelief, in which faith won out. But, 'it is not the perfect faith that is required to justification, … but the prevailing faith, the faith that has the upper hand of unbelief.'
4:4-4:5: If Abraham's justification had been by works, it would have been payment of debt by God, and not a gift, which is unimaginable, given the reward God had just promised was Himself (Ge 15:1 - Your reward shall be very great [NKJV - I am your shield, your exceedingly great reward.]) "It is impossible for man, much more guilty man, to make God a debtor to him." (Ro 11:35 - who has first given to Him, so as to be repaid?) God is free in His grace so as to have all the glory (Jn 1:16 - and of His fullness we have received, grace upon grace.) Abraham clearly was not the man of perfect works, for prior to conversion, he was a Chaldean idolater, along with all his family. (Jos 24:2 - God reminds the people that their forefathers lived beyond the river, with Terah, Abraham's father, and served other gods.) "No room therefore is left for despair; though God clears not the impenitent guilty, yet through Christ, He justifies the ungodly."
4:6-4:8: Paul now turns to David's testimony in Ps 32:1-2, wherein David declares the blessing of man to be in the remission of sins, which is the greater part of justification. Blessing is declared to the man 'who though he cannot plead, Not guilty, pleads the act of indemnity, and his plea is allowed.' The blessing of forgiveness lies in remission, in the His covering of our sin. In this, the ground of our blessing is not made our innocence or lack of sins, for justification does not make our sins retroactively non-existent, but rather shows that God chooses of His free choice not to deal with us in strict justice over the matter, but rather to impute to us the righteousness purchased by another. Since this is God's free choice, it clearly is not something earned, and so, cannot be a function of our works. The character of the blessed is described elsewhere in Scripture (they are undefiled, and won't walk in the counsel of the wicked), but here, the focus is in the basis of blessedness, which is found in God's forgiveness alone. "The sentiments of the world are, 'those are happy that have a clear estate, and are out of debt to man;' but the sentiment of the Word is, 'those are happy that have their debts to God discharged.'" (Heb 8:12 - I will be merciful to their sinfulness, and remember their sins no more.) Therein is the foundation of all our benefit.

Adam Clarke (5/29/01)

4:1: The basis of Abraham's blessing in the covenant, and the basis of the Gentile's acceptance in the Gospel is one. He, too, was a pagan, but God pardoned him, and made extraordinary covenant with him - a covenant in which all nations were blessed (Ge 17:4 - you shall be the father of a multitude of nations), who would stand on the same principles he stood upon. To whit, he stood upon faith in God's mercy pardoning him his idolatry, just as the believing Gentile must do today, given the Gospel message. Paul begins this new argument at the point he knows his Jewish audience will jump at: that Abraham's blessing was due to his obedience to the law of circumcision, and so all who would come under his covenant must embrace Judaism and be circumcised. Paul shows this to be wrong by arguing from Scripture, both from the story of Abraham, and from David's understanding. The whole of Chapter 4 may be viewed as yet another question posed by the Jewish opposition in the first verse, and Paul's answer in the remainder. The flesh refers to circumcision, on which the Jews based their right to blessings. Seeing as Paul had previously argued from the ground that Israel as a nation was as corrupt as any other, they seek new ground in the covenant promises made to Abraham; arguing that the promises were given him due to his obedience, and - as Paul had said previously (Ro 3:27) - in this (if it be the case) had reason to ascribe justification to his own efforts. Thereby, the Jews also could ascribe justification to their works, and so exclude the uncircumcised.
4:2: The argument continues on to the conclusion that Abraham was justified by his works, and so had reason to exult in what he had done. Clearly, Abraham had such glorying, and therefor, it can be concluded that he was justified by works. So the argument goes. But Paul points out the fatal flaw: that glorying has no place before God's throne. The worth of his works did not extend so far. What glorying he had was due to the privileges already given, and not the cause for those privileges being his.
4:3: Scripture is decisive in this matter, for Ge 15:6 indicates that Abraham's belief in God was reckoned to him for righteousness or justification. It was on this basis [and no other.]
4:4: Had his works justified him, those blessings God gave him would have been given as reward, and his believing those promises of blessing could not have been the cause of the justification they rewarded. Faith, in this case, would have been useless.
4:5: Rather, he was called when still an ungodly idolater, and freely justified as he believed. This is still the case for all today, for all are sinners, and so cannot look to their works to justify. Rather, their faith must be in that One who is the promised seed of Abraham, in whom the promise of blessing is focused and fulfilled. It must be born in mind that 'righteousness' here carries the implication of pardon for sin, an that the word here rendered 'reckoned' is often translated differently in this text (either as counted, or imputed, or reckoned), however 'reckoned' is generally the best sense in all cases.
4:6: That this is the proper understanding of justification (by faith apart from works), David's testimony confirms, as shown in the quote from Ps 32:1-2 that follows.
4:7: He is truly happy whose transgressions of the law are forgiven, for they had exposed him to terrible punishment. His numerous deviations from the rule of righteousness are entirely removed from God's sight, and forgotten by Him. [Interesting that both transgressions (lawless deeds), and sins are spoken of here. Might be of interest to pursue the distinction at some point (458 vs. 266)]
4:8: He is truly happy to whom God does not reckon the charge of sin. They alone are redeemed from the curse of the law, and the consequences of ungodliness, being freely forgiven through God's mercy.

Barnes' Notes (5/30/01)

4:1: Another objection is raised by the Jews: doesn't the record of Abraham's justification disagree with this doctrine? The Jews placed great value in the fact that Abraham was their father, so arguments from the base of his example would be quite forceful. (Mt 3:9 - Don't think to say that you have Abraham for a father, for God could raise children to Abraham from stones, should He so desire.) 'The flesh' should be seen as referring to Abraham's works, not to his being forefather of the Jewish nation. More specifically, it refers to circumcision, and such other rites of the law. Paraphrased, the question might be along the lines of 'why was circumcision appointed, and what benefit did Abraham have of it? Why was it so important?' Thus, this question is largely a rephrasing of the question that opened Chapter 3: What is the advantage to the Jew, and of what benefit has his circumcision been?
4:2: If his own efforts had justified him, Abraham would have had reason to consider himself as worthy of praise, so the question becomes whether any such justifying effort can be found on his part. Since there is no evidence of such an effort shown in the record, it becomes clear that God had found no such effort; and, as God judges rightly in all things, there therefore must be no such effort to be found. Since there was no such effort on Abraham's part, he then had no cause to boast, and having no cause to boast, it becomes clear that his justification was not by his works.
4:3: The appeal to Scripture is final, in this case. (Ge 15:6 - He believed in the LORD, and He reckoned it to him as righteousness.) His faith was displayed in believing the promise of a posterity in the absence of any children. That faith being strong and unwavering in confidence, was accounted to him as righteousness. (Ro 4:18-22 - Against all hope, yet he believed. Even considering his advanced age, as well as that of his wife, yet 'he did not waver in unbelief, but grew strong in faith. Being so fully assured of God's ability to do as promised, it was accounted to him as righteousness.') The focus, at present, is on the faith of Abraham, and not on the source from which righteousness was imputed. Footnote: Faith cannot be taken as the means of righteousness, but is everywhere declared as the instrument by which righteousness is received. The righteousness, itself, remains due to another's work, due to Christ's atonement. (Ro 1:17 - In the Gospel, God's righteousness is revealed from faith to faith. Ro 3:22 - The righteousness of God through faith in Christ for all who believe. Php 3:8-9 - I count all things as rubbish, other than knowing Christ as my Lord, so as to gain Christ, and be found not having some righteousness of my own deriving, but that which is through faith in Christ, coming from God on the basis of faith.) Never is it faith's due. It remains God's free gift. Faith is an act of the mind, not some substance injected at some later time by God, nor a mere principle. It is the conscious act of man believing the promise God has made. While faith often refers to doctrines, or systems of belief, in contexts where it speaks to what is required, it refers to the act of the mind in reaction to a particular promise, threat, or other declaration of some other being. (Mk 16:16 - He who has believed [the promise] and been baptized shall be saved.) An exhaustive list of all OT verses in which 'accounted' or other translations of logizomai [3049] appear in the Septuagint is found here, should one want to pursue it. None of these references ever speak of an imputing to one that which does not strictly belong to him, or which ought not to be given him as required by his personal right. Nor does its use in the NT require it to be so understood. The passage cannot be used as proof of the imputed nature of righteousness. Rather, it is the act of belief that is in view both here, and in the original Genesis text from which the quote is taken. Footnote: Lev 17:3-4 also has the Hebrew chaashab [OT 2803], which logizomai translates, but is not included in Barnes' list. Here, it seems quite clear that there is the idea of imputing that which was not by right, since the slaughter of one's own animal could not be construed as murder, but, in the passage is imputed as such, because the offering was not brought to the tent of meeting. Phm 18-19 also stands out as an example of imputation not being by due right, as Paul asks that any wrong of Onesimus' be charged to his own account, and that he will repay it. The current text could also be seen as an exception to Barnes' rule, as it speaks of righteousness being imputed without works, without the effort that ought to be required to make that righteousness a due right. Justification must be recognized as distinct from sanctification. The former imputation does not affect the moral character of the justified, merely deals with the legalities. Sanctification, which must certainly follow on justification, is that which impacts the character. The imputation is not just God treating us as righteous in spite of ourselves. If God, being just, treats us as righteous, we must be, in some way, truly righteous. The imputation of Christ's righteousness, then, satisfies the law, such that in the eyes of justice, we are truly righteous, truly made free of guilt in the matter. The imputation of Adam's sin unto all mankind also speaks to the fact that it was given not as our proper due, but as a transfer to our account. It is made to be our own, else God could not be just in punishing us. Even so, Christ's righteousness is imputed to our account; made our own, else God could not be just in declaring us just. If we accept that our sins were imputed to Christ at the cross, and that Adam's sins were imputed to us, as can be seen in the death of the baby that has not had any opportunity to sin in itself and yet suffers the penalty due sin; if we accept these things, we must also accept the imputation of Christ's righteousness to us. Clearly, Abraham's act of belief was not the meritorious basis for his justification, else the foundation would be in works again. "Faith was as much his own act, as any act of obedience to the Law." Faith was not the requirement stated by the Law, but rather complete and perfect obedience. So, if justification comes by faith, it is by a means outside the Law, it is based upon some other principle altogether different from works of personal merit. In justification by faith, we are treated as righteous; forgiven and admitted to God's favor as His friends. Faith remains but an instrument, a state of mind demonstrating love to God and affection for His cause. To this state of mind, He has graciously promised pardon and acceptance. There is no sense in which the justification of faith can be seen to rest on our merit, it is entirely a matter of grace. Nor has faith's nature changed from the Old to the New Covenant. It has always been, and always will be, a confidence in God's promises.
4:4: There is no implication here, that any ever did accomplish justification by works. It is simply a statement of the rule that had any done so, then their justification would have been their due, and not a gift. It would have fulfilled the terms of contract, and so, deserved its proper payment. (Ro 11:6 - If it comes by grace, it cannot be due to works, for it could not then be grace.) The wages: that which one would pay the soldier, or the day-laborer (Mt 20:8 - Call the laborers, and pay them their wages. Lk 10:7 - Stay in their house, and eat what they provide, for the laborer is worthy of his wages. 1Ti 5:18 - Scripture tells us that we ought not to muzzle the ox, as the laborer is worthy of his wages. Jas 5:4 - If you withhold the pay of the laborers, it will cry out against you before the Lord of the Harvest.) Here, logizomai speaks of that which is due to the man, as belonging to him by right. For such a one, the reward is not a gift, but the compensation made due by accord with the contract.
4:5: For the one who seeks justification by some way other than their on works, i.e. - by the Christian plan of justification by faith believing on God, it is otherwise. (Ro 3:26 - God demonstrates His righteousness in justifying those whose faith is in Christ.) In this new economy, God justifies the ungodly. He justifies sinners, recognizing them as sinners even as He justifies them. Thus, His justification does not come to us as recognition of our righteousness, but rather, in spite of knowing us to be polluted. He does not ignore the facts, but rather chooses to forgive us as a favor. In pointing out that God justifies the ungodly, the idea that Christ's righteousness has been infused into us, and so made us personally meritorious is denied. For, if personally deserving, then no longer sinner. As to the transfer of righteousness, that is denied by the simple fact that moral character cannot be transferred. Rather, the atonement made by Christ in His death is imputed to the believer, so as to make His regarding us as obedient to His Law proper.
4:6: David is brought as a second witness to the consistency of this doctrine with the Old Covenant understanding. Psalm 32 is brought as the example, which Psalm is designed to show the blessed estate of one who is freed from the due punishments of his sins, being pardoned and treated as a righteous man. Partaking of Christ's atonement, he is thereafter treated not as a sinner, but as a friend of God. [How Barnes can move from his previous statement that logizomai never speaks but of due account, to this view of our sin being treated as righteousness, I don't know. How, then, is that understood as our due?]
4:7: Happy, and highly favored are those whose sins are hidden from view; upon whose sins, God will no longer look, nor will He remember them. (Mt 5:3 - The poor in spirit are happy and highly favored, because the kingdom of heaven is theirs.)
4:8: Though personally undeserving and ungodly, yet God chooses to treat us as though no sin had been committed. Thus, God does not reward us as our works deserve.

Wycliffe (5/31/01)

4:1: That righteousness comes by faith is not a thought new to the New Testament but, as Abraham's example will show, that same path to righteousness was declared in the Old. Paul here poses another objection raised by the Jews, likely taken from his experiences during his travels, [as well as his own experience.]
4:2: He begins his answer by assuming they are correct in their understanding of Abraham's justification. But, he says, in that case all he could boast in would be himself, not God.
4:3: Then, he turns to Scripture, as the final authority in any issue. There, we find that Abraham believed God, and this was credited to him as righteousness (Ge 15:6).
4:4-4:5: Wages earned are not a favor. Even so, in justification, our trust in God is the only requirement. It is unthinkable to the Jew that God would so acquit the guilty, but they overlook some of the facts in being so offended. First, not accepting Christ as Messiah, they fail to recognize the redemptive act of His death. Further, they fail to recognize that trusting belief signifies that the man is no longer godless, but has committed himself completely to all that God is, and all He does.
4:6-4:8: David is quoted (from Ps 32:1-2) in support of what has just been said of Abraham. The one depicted in that psalm clearly had an unpayable debt due to his sins, yet God has credited righteousness to his account. How so? Because of trust (Php 3:9 - righteousness not found to be because of some work of my own, but through faith in Christ.) The OT asserts this truth, and the NT amplifies it, to make it more clear.

Jamieson, Fausset & Brown (5/31/01)

4:1: It was critical to show that the economy of justification as laid out in the Gospel was not only that which was predicted and typed by the OT, but that it was that very economy that was operating throughout the OT. (Ro 1:2 - The Gospel is that which God promised through the prophets and through Scripture. Ro 3:21 - Now, the righteousness of God is manifested apart from the Law, yet witnessed to by the Law and the Prophets.) Being as Abraham the father, and David, who was after God's own heart were between them the foundations of Jewish understanding of themselves, here is where Paul begins his proof. (Mt 1:1 - The Genealogy is traced back through David to Abraham.) He begins with the question of what Abraham's works had accomplished for him.
4:2: This he replies to by pointing out that, had Abraham's works justified him, he would have had cause to boast. But, being has he clearly could not boast in the sight of God, it follows that he was not justified by those works.
4:3: The Arminians and others have tried to take from this verse that faith is a single act accepted by God as a substitute for complete obedience, but such cannot be made to accord with the full counsel of Scripture. Here, faith is being set in opposition to works. But an understanding such a theirs would make of faith no more than another work, which, we are told here, cannot justify. (Jn 6:29 - The work of God is to believe in Him who was sent.) Rather, faith is an instrument - in Abraham's case, and in ours - which is 'more than the subjective state of heart' implied in generally trusting God; being such faith as is joined in confidence to the promise of Christ. It is the same promise to which Abraham's faith attached, as is our own. For both, faith was placed in things yet unseen (Heb 11:17-19 - Abraham was tested by being required to offer up the very one received by promise. Yet, this he did, believing God was able, if need be, to raise men from the dead in fulfilling His promises.) In his case, as in our own, faith precedes the law (Gal 3:17-19 - The promise preceded the Law by some 430 years, and that later law does not invalidate the prior covenant of promise. Rather, it was added to deal with transgressions until such time as the promised Seed should come.) Finally, Abraham's faith was in Christ, the promised Seed, in whom also is our own faith. (Gal 3:8 - Seeing that God would justify the Gentiles by faith, Scripture records the Gospel preached to Abraham beforehand in the promise that he would be a blessing to the nations.)
4:4: The pay of the worker is not a favor, but a matter of right.
4:5: Now, he plainly states that justification comes to the one who has not worked and, lest his meaning remain obscured, points out that such are ungodly who are so justified. There can be no thought that such an ungodly sinner could point to some merit in himself by which to be justified.
4:6: Next, turn to David, who so aptly speaks to us of the one who is treated as righteous in spite of his being 'void of all good works.'
4:7: No comments.
4:8: While the verses quoted only make explicit the negative side of the equation - the 'transgression forgiven, the sin covered, and the iniquity not imputed,' yet, in this the positive is implicit, for righteousness, being perfect obedience to God's command, is necessarily the absence of transgression and sin. By corollary, the absence of such sin and iniquity must needs be righteousness. It also becomes clear from this, that the righteousness defended by Paul in this portion of argument is judicial righteousness, for he ever places righteousness over against the imputation of sin. It would be inappropriate to take this as an argument for perfection of character, or sanctification.

New Thoughts (6/1/01)

The question is not what men are in themselves, nor is the question what other men may see in them. The question is what does God see in them, what is His opinion? So Calvin reminds us, and what a great thought to be reminded of! How quickly, how often, we forget who it is that matters. And it's a multi-faceted issue for us, for our heart and mind are as likely to lie to us on one side of the issue as on the other. Paul was able to declare himself conscious of no cause for guilt on his behalf (1Co 4:4). Yet, in so declaring himself clean, he remained clear that this was would not determine his cleanliness, but only God's examination could hold the true judgment. Again, I come back to the foundational truths that we are to know in the degree of epignosis; the knowledge that will lead us to change our lives.

First, always, is the recognition that no matter how man might praise us, no matter how we might praise ourselves, the truth remains that we are utterly sinful. The best of our works, outside of Christ, remain willful, rebellious acts, tainted and unacceptable. We cannot commit ourselves to the salvation that is in Christ until we get this through our heads. You cannot save the drowning man if he is convinced he is swimming just fine on his own. This, then, is the first recognition of truth. Our works are worthless things. The boasting we may have before our fellows is worthless. All the pride that life conditions us to have in our accomplishments is a deadly lie, putting our immortal soul in peril.

But, for those of us who have come to Christ in faith, for those of us He has determined to save, those of us He has given to understand His truth, sending the Holy Spirit to counsel us; for us, the picture has changed. How so? For the very reason that it is not the question of what other men may see, but what God sees. His opinion is the only opinion that carries weight. And His opinion is made clear: He declares our sins not imputed. He delivers the verdict of not guilty for all our unruly actions. Being a just God, He can not then punish what He has declared us innocent of. And further, as Barnes' editor points out, being a just God, if He has declared us righteous, then in some way, we must truly be righteous. How is this? By the justification by faith. Faith recognizes the true worth of our best efforts. Faith recognizes that nothing we have done can bring us to the point of deserving God's praise. Faith recognizes that in Christ's blood, not only have our sins been forgiven, not only are we now clothed in His righteousness, but also our works are so clothed, and so made unblemished in the sight of God. And only so. This is part and parcel of why our works cannot bring justification; because they must first be justified, and their justification, just like ours, must come by faith. Well then, since faith is not the stated means of justification in the Law, and the works required by the Law are so imperfect on our part as to deny us the justification promised in the Law, it becomes clear that our justification must come by another means, that the justification of our works must come by another means, and that means is faith.

Why then, do we continue in working? This is a question that one really has to ask oneself earnestly and honestly. Too much of our effort, I'm afraid, is for the purpose of impressing and pleasing others, if not ourselves. How much of what we do in the work of the Church is done to make our pastors proud? How much of it is to draw praises and respect from our fellow Christians? Too much, I think. If the answer is anything other than 'none at all,' then it's already too much. And, I don't believe any could honestly give such an answer. God help us! Father, in any places where I have sought the praise for myself, forgive me. I know it happens, as do You. And in this, I realize a horrible sinfulness, that I would attempt to rob You of that which is due You alone. Help me, Holy Spirit, to bear in mind always the true state of affairs. Help me to serve always from pure motives. Help me to set aside anything that I do out of mere busy-ness, and do only those good works that You have prepared before me, that I might serve You in doing them. And thank You, Jesus, for making my imperfect efforts holy and acceptable! Oh, that I might in the course of this life, be an ever decreasing cause for such efforts on Your behalf! May the course of my life show in the end to have been ever improving in approaching Your marvelous light, Your beautiful image.

So, we establish that faith is the mooring point of our salvation in Christ. And yet, moreso today than perhaps at any other time, the whole business of faith seems to be either misunderstood or willfully twisted into shapes never intended. How many times are we told that our troubles are because we don't have enough faith, or because we aren't exercising our faith? How many prayers do we hear that attempt to demand of God? In this age of entitlements, we've allowed the world's view of government to creep into our treatment of God. As if He owed us anything. Faith has no merit by which to come before God. After all, He gave it to us in the first place! Yet faith, real faith, can indeed ask for everything of God, and obtain it. But, don't you dare come to Him with an attitude of 'you owe me!' Don't ever think to ask God for what He owes you, for what He owes you, apart from His own good pleasure in forgiving you, is death in eternal punishment. Oh, how we can come to pride ourselves in our faith! But, as we are told Chalmers said: "Any other view of faith than that which excludes boasting must be altogether unscriptural." And add to that Matthew Henry's comment that "it is impossible for man, much more guilty man, to make God a debtor to him." This is the reality. Yes, we can expect Him to answer the prayer of faith, because so He has promised to do. Of course, we ought to bear in mind that not every prayer we offer is a prayer of faith, for not every prayer we offer honestly considers His desire in the situation being prayed for. And what is sought in opposition to His will, He cannot and will not honor. It is good to remember that, just like Abraham, the glory we have is due to that which has been given us, and never has been and never will be the cause for our having been given such marvelous gifts.

Finally, it ought to be born in mind that faith is not mindless. It's not something God injects into us, it's not the principle of the thing, and it's not an emotional state. It is the product of the mind God gave us actively and earnestly considering what He has promised, actively and earnestly considering the nature of Him who made that promise, and coming to the conclusion that, such things having been considered, His promise is utterly trustworthy. And having, by well considered thought, reached that conclusion, having established Him true, though all men may be found liars, we will find a belief that cannot be shaken by the vagaries of this life, by the temporary afflictions and setbacks that may come our way. Our God is faithful, and so we can stand in faith, believing that what He has promised, He is more than able to do, more than willing to do, and more than certain to do. To Him be the glory!