Calvin (5/1301-5/15/01)

3:21

Paul refers to the works of the law, not the meaning, for he declares that the law bears witness to the righteousness of faith. It bears witness, but cannot in itself bring man to righteousness. There is no blending of works and faith, all depends solely upon God's mercy. Augustine saw this passage as speaking to God's work of regeneration, and so excluding all works by which man seeks to make God indebted to him, but the passage cannot be restricted to this. [How much of the Church's efforts and prayers today are still such efforts to oblige God to respond?] The righteousness of faith is defined by 'Blessed are they whose iniquities are forgiven.' It's not a question of some types of work being ineffective, but that all works are devoid of merit before our Lord, and 'remission of sins alone is set down as the cause of righteousness.' It cannot be said that one is justified by faith and one is justified by his works done after regeneration. Our peace comes, rather, from a full dependence upon the mercy of God. We are justified by Christ's not imputing our sins to us. The law indeed promises life to those who fully obey it (Gal 3:12 - He who practices the law shall live by the law), that obedience being inclusive of a sincere love to God. It is faith alone. We are not justified because the Spirit renews us to become members of Christ. We are not justified because we are united to His body by faith. We are not justified because God finds nothing but sin in us. No. We are in Christ inasmuch as we are out of ourselves, justified by faith, as faith must lean solely and completely upon the mercy and the promises of God. We are justified freely because God has reconciled Himself to us, by burying our sins. That this is more than the immediate first act of justification can be seen in that so many examples show the need to rest on faith long after they had been walking with God. David and Abraham both stand as examples of this. Furthermore, the testimony of our own conscience tells us that even to our dying day, we will need to lean upon God's mercy to be justified. Were we now able to stand on our own, being once saved, our conscience would no longer goad us. Note that Paul does not say that the righteousness of God was not revealed in the Old Testament. Rather, a twofold manifestation is seen: the first in the word and sacraments of the Old Testament, the second in the fulfillment of those words and sacraments in Christ. Having said that the righteousness of faith needs the law to assist, he quickly points out that the law directs the attention to the righteousness of faith, for the law demonstrates our iniquity, and the sacrifices of the Mosaic rites demonstrate that our true cleansing can only be obtained in Christ. He is the one of whom it was said He would bruise the serpent's head, and He it is who was promised as a blessing to the nations, and so much of what the prophets foretold clearly point to the gratuitous mercy God has displayed towards us in Him.

3:22

God is both the founder and approver of that justification that is by faith in Christ. Having first seen the standards God has declared for righteousness: full and perfect obedience to the Law, we cannot but see that it is necessary that Christ should be our aid, for He alone has been so justified, and His righteousness He transfers to us who believe. So, God's mercy is the 'efficient cause', Christ the merit, and the word received by faith is the instrument that brings mercy and merit together to our salvation. "Having been made partakers of Christ, we ourselves are not only just, but our works also are counted as just before God," their imperfections covered by the blood. Faith alone distinguishes the righteous.

3:23

In declaring that all have sinned and failed of God's glory, Paul takes away the possibility of some partial righteousness based on works, for were that true, this argument would be empty. Rather, righteousness depends on perfect sinlessness, and our sins require some means of removal before we can come before God without the shame of Adam upon us. (Gal 3:10 - All the works of the Law are under a curse, for Scripture says all who don't abide by the whole of the Law are a cursed. Jn 12:43 - They loved man's approval rather than God's.) The call is to leave the opinions of man and stand before the court of heaven. Footnote: three possibilities: (1) we fall short of the happiness He bestows, as runners failing of the finish line; (2) we fail to give God the glory and honor due Him, and so fall short; (3) we fail to receive the glorifying praise of our Lord because of our falling short. All reasonable, but (2) seems best to fit the context.

3:24

Since there is nothing left to man but to perish under the just judgment of God, it was necessary that they be freely justified by His mercy. God's mercy is the efficient cause, Christ's blood is the meritorious cause, faith in the word is the instrumental cause, and the glory of divine justice and goodness is the final cause. As to the efficient cause, Paul attributes it in total to God, leaving no room for some partial justification by merit. As to the meritorious cause, it is the redemption of Christ - His obedience satisfying the Father's justice, and His efforts turned to our behalf. Seeing that we are counted as righteous before God for no other reason than the price paid by God, there is no way left to us to view righteousness as some quality in ourselves. This is clarified in v25, which declares Christ the propitiation for our sins.

3:25

There is room to debate the word protithemai [4388]; translated as 'displayed publicly' in NASB. Calvin recognizes two possibilities: the first being that it indicates that God had determined beforehand, that He in His mercy sought out a way to remove our curse. This accords with Jn 3:16, which speaks so eloquently of God's love for us. The second possibility is that it indicates that God has caused Christ to be shown forth at the due time, that in Christ, He has made manifest that propitiation that was typified in the mercy seat. Either view is viable, and doesn't greatly change the meaning. God, apart from regarding Christ, is angry at us inasmuch as our sinfulness has 'extinguished the light of His image.' Once cleansed by Christ, however, He loves once more the image 'as His own pure workmanship.' It is through faith in His blood that we are redeemed, but it must be remembered that the blood of Christ stands as representative of the whole of His work in expiation of our sins. God is reconciled to us in Christ, and that reconciliation we obtain by faith in Him, more specifically in His blood. Calvin views that passage as indicating that His righteousness was manifested to us for the remission of our sins, and so once more to remove any idea of our own merits contributing to the case. Footnotes offer an alternative view that suggest the propitiatory sacrifice of Christ was to display God's righteousness in just action, as His remission of sins without such sacrifice would have been unjust. Thus, Christ's redeeming death demonstrates God's justice in being forgiving. Paul, in speaking specifically of prior sins, does not so intend to indicate that future sins are not covered by Christ's sacrifice. Rather, as he has been addressing the insufficiency of the Law, he is addressing the insufficiency of the sacrifices associated with that Law to fully pardon the sinner. They were typical of what Christ accomplished, and those sins committed under the old covenant remained in need of the full expiation of the completed type. (Heb 9:15 - He mediates the new, for a death has occurred that redeems the sins committed under the old covenant, securing the eternal inheritance for those who had been called.) Some have tried to claim this passage as indicating that sins after conversion are not forgiven, but such is not the case. Rather, God's wrath must be declared and made evident to those who would continue in sin; there is no free license in this. Yet, God's mercy remains for the sinner repentant. That God had waited with forbearance was to our preservation, for He held back His wrath until His solution could be provided us.

3:26

Paul repeats himself to emphasize that man must set aside any considerations of his own worth, and lean fully on Christ. This emphasis was also on behalf of the Jews, that they might see the Mosaic types fulfilled in Christ; the Day of Salvation declared in Scripture as fulfilled in Him. In concluding this passage, Paul first declares God's righteousness in justice, for He alone is just and righteous, and all men are found to be sinful and unjust. But, God being a generous and gracious God, has poured his righteousness out upon all men, that they might partake of His righteousness by faith. He offered the remedy, and it remains but for each man to take it up by faith.

3:27

Since all of our boasting is based upon our meritorious worth, all possibility has been removed, as all is attributed to God's mercy. The Holy Spirit, through Paul, thunderously closes the door on all merit of works. All boasting is excluded, He declares, by what faith has understood. Not one scrap of our own works and efforts remains to be proud of, but only God. The Law declared to us the way to righteousness, yet condemned us by the impossibility of performing all its commands. Had it been possible to attain to perfect obedience, indeed one might have boasted of his efforts in his righteousness, but it was impossible, and all that remains is faith. And faith leaves us nothing to claim for ourselves. All the possible merits of works are covered by this statement. The law of faith, by contrast, declares that all our works are together devoid of righteousness, and cannot lead us to righteousness. Footnote: alternatively, the law of faith, is a law in that it is the terms of the new covenant, just as the Mosaic law was the terms of the old. It is the 'if' clause, if you like.

3:28

In his conclusion, Paul again makes it clear that justification is by faith alone. He is not merely setting aside the ceremonial law, but the whole of the contract of the old covenant; superceded by the terms of the new. The words of James do not refute this, but rather concord with it. Paul and James treat of different issues: Paul of how man is justified before God, and James of how man shows that justification to be truly obtained. James is dealing with the hypocrisy of dead faith, and so, reminds us that a lively faith cannot help but reflect itself in the desire to obey God's commands to do good.

3:29

Now, it needed to be made clear that God's salvation was extended to Jew and Gentile alike. All were created by Him, and all were created in His image. All were guilty of failing to obey the law such as they knew it to be. That God chose one people for Himself for a period in no way excluded Him from treating all as they were originally created: His image. All are His people, and the inference is that He is God to them all. (Jer 30:22 - You shall be My people, and I, your God.)

3:30

It is doubtful that Paul intended any real distinction in indicating the Jews justified by faith, and the Gentiles through faith. Perhaps, it was an ironical concession to the Jews, who might still feel the need to be distinct and different. No real difference, but if it helps, think of it this way… If a more deep meaning be needed, perhaps the by is because they were born heirs of grace, and the through because the covenant was advantageous to the Gentile.

3:31

Whenever faith and law are juxtaposed, the mind sees only that there must be some basic adversarial relationship between the two, but this is not the case. The same defense had to be made by Christ, as the Jews sought to accuse Him of trying to negate the Law (Mt 5:17 - I came not to abolish, but to fulfill.) Many saw the fulfillment of the ceremonial law as an attempt to destroy it. Many see the fulfilling of the penalty of the moral law in the rule of faith, as a destruction of its claims upon us. Thus, Paul defends against charges of destroying or negating the Law entire. The purpose of the moral law was to point us to Christ, and without Him, it serves no better end than to incite all forms of sinfulness in us, for we are incapable of its keeping without Him. But Christ comes with redemption and sanctification to begin in us the direction of obedience, not yet perfected, but at least course-corrected. The ceremonial law, too, finds its fulfillment in Christ, without whom, that law remains no more than a shadowy type. We must always transmit the gospel such that the law is confirmed, such that it is sustained and strengthened by the true profession of faith.

 

 

Matthew Henry (5/16/01)

3:21

Paul shows that justification must come by faith in Christ's righteousness, for works of the law cannot accomplish the needed end. But He has provided the way in Christ, His righteousness, ordained by Him, and provided by Him. That righteousness given to us is as our armor (Eph 6:11 - by which we stand against the devil's schemes.) God's plan for justification is manifested to us, we needn't search blindly for it. The righteousness provided us in Christ needs no added measure from the Law, such as the judaizing Christians sought to add. Rather the law typified the righteousness and justification that has come to us, and the prophets spoke of the time when it would be thus. (Ac 10:43 - He is the One of whom the prophets gave witness, and those who believe in Him are forgiven their sins.)

3:22

That justification comes through faith in the anointed Savior, Jesus the Christ. Such faith sees our Lord as prophet, priest, and king; chief in all His offices, and clings to Him in all these offices. This saving justification is offered to all, Jew and Gentile, all alike welcome to God through Christ. "The gospel excludes none that do not exclude themselves."

3:23

No comments

3:24

Justification comes by His grace, not such grace as He has brought into being in us. That latter grace is the issue of sanctification, not justification. Whereas Joseph found grace with his master due to his good efforts (Ge 39:4), the grace given us comes due to no merit on our part, but solely as a merciful favor, bought for us by Christ's payment. Even with such a payment, the grace remains a free gift, inasmuch as it is given us vicariously for the satisfaction made by another.

3:25

Justification thus glorifies God in displaying His justice and righteousness. Christ, as our propitiatory sacrifice, fulfilled the type of the mercy seat. He has atoned for our sins, and made us acceptable before God. (1Jn 2:2 - and not only ours, but those of the whole world.) He is 'our priest, our sacrifice, our altar, our all,' in whom, as in the mercy seat, God worked to reconcile the world to Himself. From all of eternity, God has appointed Christ as the One anointed and qualified to be our atonement. God, although the offended party, makes the first move toward reconciliation. (Mt 3:17 - "This is my beloved Son." Mt 17:5 - "Listen to Him!") The blood of Christ is the particular object of our faith in the economy of justification. It 'is the healing plaster provided,' which faith must apply. The economy of God has decreed that remission must come by the shedding of blood, and none but His own could suffice for the purpose. There is allusion to Ex 24:8 in this, (Moses sprinkled the people with the blood of the covenant.) "Faith is the bunch of hyssop, and the blood of Christ is the blood of sprinkling." God has been patient not to take us in the very moment of our sin, but rather to give us space to repent, and to provide the remission needed by that repentance.

3:26

God's grace, given to us on Christ's merits, is seen in both remission, and reprieve. It requires a good master, and a compassionate mediator to allow the barren tree to remain in the vineyard, and so it is with our sins. Without the loving mediation of Christ, there would be no forbearance for us, and we would be struck down immediately. Without the goodness of God, Christ's sacrifice would not be accepted on our behalf. "It is owning to Christ that there is ever a sinner on this side of hell." He declares His righteousness in the propitiation, His holiness and justice in requiring such a great sacrifice for the hated sinfulness of man. (2Co 5:21 - Christ, who knew no sin, was made sin on our behalf, so that we could become righteous in Him.) Seeing this sin on His own Son, yet His justice would not tolerate that sin, but required the price be paid. (Is 53:10 - The LORD was pleased to crush Him, if He would render Himself as the guilt offering.) In this sacrifice, the mercy and the truth of God are joined, justice and peace so united that His pardon is an act of His righteousness, for it would not be just to demand a further payment from man, when the payment made by Christ has been accepted as payment in full. (1Jn 1:9 - If we confess our sins, He is faithful to forgive us.)

3:27

God's plan of justification will remove all grounds for man to boast of himself. (1Co 1:29-31 - for it is by His doing that we are in Christ Jesus, our wisdom, righteousness, sanctification, and redemption. Of Him alone, let us boast.) If there be no room for boasting, there be no room left for our own efforts in our saving. All depends on faith, yet faith does not leave us lawless. Laws remain, but we recognize our full dependence upon Christ in being lawful, and so, no boasting.

3:28

Conclusion: Sola fide, with no peculiar privilege to Jew or Gentile.

3:29-3:30

How could an infinite God, a God who is love and mercy, confine His favor to one small nation? Divine goodness rather requires that His mercy be to all His works. The same means of justification is presented to all, no more difference between Jew and Gentile than between 'by' and 'through'. None whatsoever.

3:31

This gospel does nothing to nullify the Law, but rather establishes its proper use, so securing its place. It remains a sure conviction of our past, and a true signpost for our future, even though it cannot save. It remains the rule of our Mediator, and so must be submitted to under grace. The moral law remains an obligation.

 

 

Adam Clarke (5/17/01)

3:21

God's method of salvation is shown to be solely by His own mercy, with no view to any claim of obedience to the Law. This has been true from the beginning, as witnessed by the ceremonies of the Law, and the predictions of the prophets; both of which testify to the design of God, and the necessity for the sacrifice He provided.

3:22

The method God has provided is made available to all mankind by offer, becoming effectual to those who choose belief. [doesn't this then put some work back in the process?]

3:23

As all mankind is equally guilty before Him, and equally helpless to make amends, He in His endless mercy, extends His solution to all. Whether the falling short indicate a failure to attain to His glory, a failure to bring glory to Him, or a present need of His glory shown in His mercy, the basic point remains unchanged: none can enjoy His glory except the holy, ergo all have failed in their efforts to obtain it by works.

3:24

Being unable to attain to glory by works, our salvation depends on God's pardon, given through Christ for the ransom He paid. In His redemption is included all that He taught, did, or suffered, with specific sight to the shedding of His own blood. (Eph 1:7 - We have redemption through His blood; forgiveness for our sins because of the riches of God's grace. Col 1:14 - In Him we have redemption and forgiveness.) Lutra [3084] indicates the price given to free one from the slavery of the barbarian. Here, with the prepositional apo [575], it speaks of the one who pays that price, and thus the one who frees the captive, whether by payment of ransom, or by other means.

3:25

He is our propitiation, the mercy-seat upon which the blood of the sacrifice was sprinkled to obtain forgiveness. Upon this seat was God manifest between the cherubim, so atonement made at the seat of mercy was atonement made to God Himself (Lk 18:13 - The tax-gatherer would not lift his eyes heavenward, but only cried out for mercy upon his sinfulness.) Both the redemption and the propitiation point to the sacrificial death of Christ. This shows God's righteousness in that it declares His readiness to forgive all past sins, which offer is made to all who hear the Gospel then and now.

3:26

The dispensation of the gospel displays His righteousness both in justice and mercy. It shows Him just in His forgiveness, having required the sacrifice demanded by His own law, and allowing no other way to save the lost. It shows Him most merciful in that He provided the sacrifice His justice required. Thus, in justifying the sinner, in declaring him forgiven and righteous, He remains just and consistent Himself, and so, He shows His law most honorable and pure, even while saving His lost and fallen creation.

3:27

From v9 to the present, Paul has been laboring to show the universal state of guilt and the universal dependence upon Christ. This is interrupted to speak to the issue of privilege once more. Is no privilege left to the Jew by which to gain acceptance with God? Absolutely none. How then is it that this path to heaven is barred? In what way does the Law show it closed off? It is not by the law of works, for that remains the rule, but none has kept it, all have sinned, and so another means of pardon is needed, for the law of works provides no such pardon. Only by the rule of faith, by dependence upon the propitiating sacrifice of Christ can pardon be obtained, and in dependence, where can boasting be?

3:28

Having sufficiently and rationally proved that no man can be justified by the Law; that all have failed of its demands and are left with no means in themselves to correct the situation, we must conclude that salvation lies elsewhere - in faith depending upon the atonement provided by God. (Heb 10:19-20 - In Christ's blood, we find confidence to enter the holy pace; by that new and living way through the veil made possible in His flesh.)

3:29

No, and this new way to salvation cannot be restricted to the Jews alone, for God is maker of all, and so, shall be merciful to all.

3:30

The same God made both Jew and Gentile. He is One. So, too, it is the same God who will justify both, and by the same means of faith. One Savior, one atonement. No distinction is intended by the 'by' and 'through' of faith. However, the word tees [3588] is added, emphasizing that it is the same faith that justifies the believing Gentile.

3:31

The law may be taken to imply the whole of the Mosaic law, both moral and ceremonial, for Christ is the subject and end of such as the ceremonial law typified. (Heb 9:22 - The Law required blood for all cleansing and forgiveness. Jn 1:29 - Jesus is the Lamb of God, in whom the sins of the world are taken away, Rev 13:8 - the Lamb who has been slain, Eph 1:7 - through whose blood we are redeemed, and forgiven our sins.) The moral law is established by faith, because 'faith works by love, and love is the principle of obedience.' In receiving salvation, we have received power to live in holy obedience, and find our duty to do so to also be our interest. There can be no understanding of the full force of the requirement of faith except it be recognized that Christ's death was indeed a ransom paid for our own lives. This chapter has effectively presented the whole plan of Christianity: man's wretched state, and the plan made for his salvation. How is God glorified in us? By His grace. How are we glorified in Him? By His grace. His grace works true holiness in us, because it pleased Him that it be so. Salvation is given through Christ, obtained for us by His redemption in His blood, reconciling us to God by faith. God the Father has chosen this means for salvation so as to confound the false righteousness of the Gentile, and to abolish the symbolic righteousness of the Jew, establishing His own righteousness. His grace pardons and purifies all mankind, being communicated to all who repent and believe. He delayed in providing this plan to increase its value to us, to show Himself faithful in performing all He has promised, and to make the efficacy of Christ's blood known - sufficient for all ages past, present, and future. As wondrous as this is, we must take heed not to neglect the work that must be completed in us, if all that has been done is to be effectual for us. We must be freed in our conscience from dead works, and we must be purified in our hearts from all sin. (2Co 1:12 - Our only confidence and testimony lie in conducting ourselves in holiness and godly sincerity, rather than fleshly wisdom, as we deal with the world.) The tendency toward antinomianism is refuted by the very fact that Christ Himself declared that He came to establish the Law, not destroy it. "Wherever Christ lives, He works; and His work of righteousness will appear to His servants, and its effect will be quietness and assurance forever."

 

 

Barnes' Notes (5/18/01-5/21/01)

3:21

Having shown the failure of the Law to justify, Paul now proceeds to declaring the plan of the gospel. The theme stated in v1:17 is made explicit here, and illustrated through the remainder of the letter. God's righteousness shows in the plan of salvation He has put forth. Only on the matter of justification is the law set aside. God has not abandoned it, nor did Christ ignore, nor can we who are saved. (Is 42:21 - The LORD was pleased to make the law glorious.) Nor is the gospel some new doctrine, but simply that which the writings of the Old Testament had declared. It is declared in the pages of the Pentateuch, although not specifically part of Mosaic Law. (Ro 4 - Abraham's walk of faith. Lev 18:5 - The LORD declares that he who keep His statutes may live if he does so. Dt 30:12-14 - The commandment is not out of our reach in heaven, nor is it removed to a distant land, but rather it is in our mouth and heart, where we can know it. Ro 10:5-11 - The law can only bring righteousness to the one who obeys it, but faith confesses Jesus as Lord to our salvation, and in Him we cease from looking for the rules in heaven, or in the deep, having the law in Him written on our heart, knowing from Scripture that whoever believes in Him will not be disappointed.) The law of faith is also declared by the prophets. Thus, in the law and the prophets the whole of the Old Testament is considered. (Mt 5:17 - The which Christ came to fulfill, Mt 11:13 - they being the rule until John the Baptist came to signal the transition. Mt 22:40 - The whole of the Old Testament is reduced to the commandments of love to God and neighbor. Ac 13:15 - In the synagogue, they read from the Law and the Prophets before looking for exhortations. Ac 28:23 - Paul taught from the Law and the Prophets in declaring the gospel. Hab 2:4, Ro 1:17 - The righteous will live by his faith. Is 28:16 - I lay in Zion a tested and costly cornerstone, as a foundation for them who believe. Is 49:23 - Kings and princesses will serve you in submission, who know I am LORD, and hopefully wait for me. You will not be put to shame. Ro 4:6-8, Ps 32 - Of such as are considered righteous with no regard to their works, David declares them blessed. Is 53:11 - By knowing the Righteous One, who will justify the many, and bear their iniquities, will we be satisfied. Dan 9:24 - Seventy weeks allotted to put an end to sin, before bringing in everlasting righteousness.)

3:22

By the explanation Paul begins here, it is clear that the righteousness of God is intended to indicate God's plan for salvation through belief in Christ, and not as discussing an attribute of God. Footnote: It refers it to that work decreed by God, performed by Christ, and applied to us by the Spirit. That righteousness speaks of Jesus' full and magnificent adherence to, and fulfilling of the Law of righteousness, now applied to our account. It is by faith in Christ, not that faith is in any way of merit in us, but that it is 'the state of mind, or condition of the heart, to which God has been pleased to promise justification.' (Mk 11:22 - Have faith in God. Ac 3:16 - It is on the basis of faith in the name of Jesus, that this man was strengthened unto perfect health in your presence. Gal 2:20 - Crucified with Christ, He now lives in me, and I live my life by faith in Him, the Son of God who loved me, and delivered Himself up for me. Mk 16:16 - Who has believed and been baptized shall be saved, but the unbeliever will be condemned.) This plan of salvation is offered to all, Jew and Gentile alike, but the declaration of the plan of salvation is not in itself sufficient to save, but each who would be saved, must accept and apply the plan for himself. (Is 64:6 - Our righteous deeds are like a filthy garment. Php 3:9 - But in Him, we are not found in some righteousness of our own devising, wrought in the Law, but rather, through faith in Christ, the righteousness we have comes from God on the basis of that faith.) Thus, the plan of salvation is upon us like a garment, this one clean where our own was filthy. This is not a statement that there is some absolute equality in all respects between all people. Clearly, we remain distinct as to our talents, education, attitudes, and the like. Yet it remains true that no matter what distinctions there may be, the same, singular mode of salvation is necessary to all who would be saved, we are all dependent on the mercy of God in Christ.

3:23

All have failed to obtain God's glory, His praise. They have failed of the justification they sought, the Law proving insufficient except to condemn.

3:24

Yet, we are treated as if we had kept the Law, not by any merit of our own, nor by obedience, but rather due solely to the favor shown us by God. It's not by any right, but solely as a gift. This free and unmerited righteousness is given to all who believe, and are thus freely justified by His grace. To those justified by this gift, it is free, requiring no act or cost to receive, a great and undeserved gift. As for Christ, it is the reward required of justice, for He alone was shown to deserve that justification. (1Co 6:20 - We have been bought with a price, 1Co 7:23 - so don't be enslaved to men. 2Pe 2:1 - False teachers will come, even denying the Christ who bought us. 1Pe 2:9 - We are a chosen race, a royal priesthood, God's own possession, that we may proclaim the excellence of Him who called us into His light. Ac 20:28 - Be on guard as shepherds of the flock God purchased with His own blood. Is 53:11 - The Righteous One will justify many, and bear their iniquities.) He has paid the ransom which, being paid, has bought our freedom from the bondage to sin. (Lk 21:28 - When these things occur, lift your heads, for redemption is near. Ro 8:23 - We wait eagerly for our adoption as sons, and the redemption of our bodies. 1Co 1:30 - By His doing we are in Christ, He who became God's wisdom, righteousness, sanctification, and redemption to us. Eph 1:7 - In Him, redemption through His blood, forgiveness of sins according to His grace. Eph 1:14 - The Holy Spirit is given as a pledge of our inheritance, the redemption of God's possession to His praise Eph 4:30 - Don't grieve the Spirit of God, by whom you are sealed for the day of redemption. Col 1:14 - In Christ, we have redemption and forgiveness of sin. Heb 9:15 - He is the mediator of the new covenant, His death being the redemption of those sins made in the old covenant, that the called may receive the promised inheritance.) Christ is the author and procurer of our redemption (Jn 3:16 - God loved the world so much that He gave up His only Son to give eternal life to those that would believe in Him.)

3:25

God displayed Christ's death publicly, as one would exhibit goods for sale. The sacrifice was not made in secret, but 'in the face of angels and of people.' The word for propitiation only occurs here, and in Heb 9:5, where it speaks of the mercy seat, which is the lid of the ark of the covenant. It is the word commonly used by the Septuagint in translating the Hebrew term for the cover. (Ex 25:22 - This was the place from which God spoke to His people. Lev 16:2 - God will appear in the cloud above the mercy seat, Lev 16:13 - which is why the high priest filled the room with incense before entering; to keep the glory of the living God from consuming him. Lev 16:14-15 - On the day of atonement, the seat was sprinkled with blood to cleanse the temple and the tent from the sins of the people.) It is the place from which God declares Himself reconciled to His people, and so in Christ, God has declared Himself reconciled to all people. As the former reconciliation required the shedding of blood, so the latter. In both, atonement was required to be made by blood, in both a sacrificial offering was needed both for cleansing and for sin. In the temple, the mercy seat was the visible, declared place God had ordained. In the present, Jesus is the visible, declared place. Christ, then, is depicted as the atoning sacrifice, not the seat itself. He is the means by which reconciliation is produced. Yet, the offering made in Christ is of no avail, except it be accepted by faith. That faith must be in the blood of His death, which to us is the blood of life, as life is ever found to be in the blood (Lev 17:11 - Life is in the blood, by which you make atonement on the altar. Ge 9:4 - And being as blood is the life, you shall not eat flesh with the blood still in it, Lev 19:26 - nor are you to practice divination, or like arts. Dt 12:23 - Be sure not to eat the blood. 1Sa 14:34 - Don't sin by eating the blood with the meat.) This same opinion regarding blood as the seat of life was held by most amongst the ancients. Thus, the blood of Christ refers to His death as a sacrifice. (Ro 5:9 - We are justified by His blood, and so saved from God's wrath. Eph 1:7 - In His blood we have redemption, and forgiveness of our sins, Col 1:14 - forgiveness and redemption are in Him. Heb 9:12-14 - He has entered the Holy of Holies once and for all by the shedding of His own blood which, being an offering free of any blemish, will cleanse our conscience to serve God. Heb 13:12 - He suffered outside the camp, so that His blood might sanctify the people. Rev 1:5 - He is the first-born of the dead, who loves us and frees us from our sins by His blood. 1Pe 1:18-19 - We were not redeemed by perishable riches, but with the precious blood of Christ. 1Jn 1:7 - If we walk in the light, we have fellowship, and Jesus' blood cleanses our sins.) By faith and belief in the work of His death, we are pardoned and ours souls made pure. The plan has been pursued, and has been made clear to the people as the one plan, distinguished from any other plan of man's devising. His righteousness refers to the justification this plan confers upon the believer, which is the result of that plan spoken of by the gospel. (Ro 1:17 - in which is the righteousness of God revealed to faith, by which man shall live.) By this act our sins are passed by as unnoticed. This is the degree of our forgiveness found in Christ. (2Sa 24:10 - David was troubled for having made the census, so that he confessed his sin before the LORD, and besought Him to remove the iniquity of his foolish act. Mic 7:18 - Who else pardons sins like You, oh God, passing over our rebellious acts, and letting go of Your anger, preferring Your unchanging love.) Many think that this passage speaks to the efficacy of Christ's blood for the sins of all prior dispensations, which - true or not - needn't be seen as the point of this particular passage. For the passage is not speaking to history, but to those who stand in need of forgiveness now, nor does anything in the wording require an understood reference to prior generations, rather than of one's personal former life. Footnote: Although manifested only at the beginning of the gospel age, His sacrifice is the means declared from the beginning, and so, is the ground of justification throughout every past dispensation. This is not a declaration of some universal salvation, as even in earlier dispensations, the atonement applied only to them that believed. His patience was shown in not judging our sins immediately, but rather waiting until the full pardon could be given. (Ac 17:30 - God overlooked those things done when we were ignorant, but now seeks that all should repent.)

3:26

In this plan of salvation, God has maintained His integrity and character. Had He set aside His Law without due process, no force would remain to it, but instead, He appointed His Son to be our substitute. Nothing has changed in regard to the Law, it remains in full effect, and those that do not avail themselves of the offered substitute must suffer the eternal pains of hell. In this, God has been just to Himself, His Law, and His creation, both in saving those who accept the substitution, and in sending to hell those who won't accept. When an executive pardons, it abrogates the laws, as no justice is offered, no punishment made of the crime. But God has not so abrogated His law, He has made clear His displeasure with sin. He has demanded satisfaction be made for breaking His law, and yet has justified the offender, allowing him to come into friendship with Himself. This is the outcome for those whose faith is in Jesus rather than their own works.

3:27

This universal dependence upon God's mercy shown in Christ removes all possible grounds for our boasting. Here, law refers to economy or rule. The question is asked, by what rule and order of things is boasting thus eliminated? (Gal 3:21 - The law is not contrary to the promises, for if a law could impart life, then our righteousness would indeed be based on that law. Ac 21:20 - They glorified God for the Gentile harvest, and then reported of their own church, that thousands among the Jews had come to believe, even while zealous for the Law.) Had the commands of the Law been complied with, they would indeed have justified such as complied, and given them grounds for boasting. And given this resultant boasting of self, this path to righteousness could not be the true path. Rather, it is the economy of a faith understanding no merit in the self that brings justification before God.

3:28

There is only one way to justification: faith in Jesus Christ. This alone will cause a man to be regarded as righteous. This is not to do away with good works for the Christian, but rather, to prevent the Christian from leaning upon his own good works for salvation. (Ro 4:2 - If Abraham had been justified by his works, he could boast, but not before God. Ro 4:6 - David, too, recognized his righteousness as being in no way due to his own works. Ro 9:11 - And in the twins Esau and Jacob, we see God's choice made without even an opportunity for their works to decide, His choice being made at their birth. Ro 9:32 - They who pursued a law of righteousness failed of it because their pursuit was not of faith, but by their own works. Ro 11:6 - If salvation is by grace, it cannot be earned by works, else grace would not actually be grace. Gal 2:16 - As steeped in the Law as Paul was, even he believed in Christ Jesus so as to be justified by that faith, recognizing that works of the Law would justify nobody. Gal 3:2 - Did you receive the Spirit by works or by hearing with faith? Gal 3:5 - Does He work miracles among you by your works, or by hearing with faith? Gal 3:10 - Those who attempt righteousness by the Law are cursed, for it tells them that those who don't abide by the whole of that Law are cursed. Eph 2:9 - Faith itself is a gift of God, not a result of our own works, so even there, there is no place for boasting. 2Ti 1:9 - He saved us and called us not because of our works, but by His own purpose and grace, granted to us in Christ Jesus from before the beginning. Ro 2:7 - Those who persevere in doing good will receive eternal life. 2Co 9:8 - He makes grace abound to us, that we may have all we need to accomplish every good deed. Eph 2:10 - We were created by Him in Christ Jesus to do those good works which He has prepared for us beforehand. 1Ti 2:10 - The adornments of women ought to be their good works, rather than gold and jewels. 1Ti 5:10 - A widow who is supported by the church ought to have a reputation for good works; raising children, hospitable to strangers, serving the saints, assisting the distressed. 1Ti 5:25 - Deeds both good and bad are quite evident, and cannot be hid. 1Ti 6:18 - Teach them to be rich in good works; generous and ready to share. 2Ti 3:17 - The man of God should be adequate and prepared for every good work. Ti 2:7 - In all things, be an example of good deeds and pure doctrine. Ti 2:14 - He gave Himself that we might be redeemed from lawless deeds and purified for good deeds. Ti 3:8 - Those who have believed in God ought to be certain to engage themselves in good deeds. Heb 10:24 - We should think about how we can stimulate each other to do good deeds in love.)

3:29

Whereas the Jews had thought God was god to them alone, Paul has sufficiently shown that, being as sin belonged to all, so the plan of salvation by faith had been adapted to all; that God 'could show favors to all, and all might be admitted on the same terms.'

3:30

The same God provides for both Jew and Gentile in justification of faith. No significance is to be sought in the difference between 'by faith' and 'through faith.' The meaning is the same.

3:31

It is ever argued that the doctrine of justification by faith leads to licentiousness; that it seeks to do away with the constraints of moral law. But such is not the case. Rather, this doctrine serves to confirm the obligations of the moral law. We see in it that God affirms His own law by demanding atonement be made. Sin is not allowed to be done with impunity. Christ Jesus magnified the Law, and made it honorable, being respected by Him in life, as well as in His death. Further, the sinner saved by this plan sees the earnestness of God's concern for His Law, and, in the gratitude of love that such recognition must bring upon recognizing his salvation, he will be prompt to yield obedience to the Law that he now sees in its true sacredness. Christ's sufferings will serve to prompt the believer to obedience, as we come to hate that which inflicted such an awful calamity upon our Friend. "One of the chief glories of the plan of salvation is, that while it justifies the sinner, it brings a new set of influences from heaven, more tender and mighty than can be drawn from any other source, to produce obedience to the Law of God." Footnote: True as these observations are, they are not needed to understand this passage, but ought to be reserved for chapter 6, where sanctification is addressed directly. Here, Paul is answering the charge, and declares simply that the righteousness imputed to the sinner by Christ stands against any challenge that the Law could bring. The righteousness required for acceptance by the Law has been provided in this imputation, and so, the Law is upheld.

 

 

Wycliffe (5/22/01)

3:21

The righteousness bestowed by God is not given as something deserved by our keeping of the Law. Rather, He has sent and revealed His own righteousness in spite of our disobedience, as the whole of the Old Testament testified He would do. (Mt 5:17 - I did not come to abolish the Law or the Prophets, but to fulfill them. Mt 7:12 - Treat others as you would have them treat you, as you were told by the Law and the Prophets. Mt 11:13 - The prophets and the Law prophesied until John came. Mt 22:40 - Love to God and neighbor are the foundations of the whole of the Law and the Prophets. Lk 16:16 - Until John's ministry, the Law and the Prophets were preached. Since then, it has been the Gospel of God's kingdom that is preached. Ac 13:15 - After the Law and the Prophets were read, they asked if any had an exhortation to give. Ac 24:14 - According to the Way, I serve the God of our fathers, believing it concords with the Law and the Prophets. Ac 28:23 - When they came to Paul, he did his utmost to persuade them of Jesus from the Law and the Prophets.) The idea of faith being considered as righteousness is in no way foreign to the Old Testament.

3:22

That righteousness is a gift given 'to all those in the process of trusting' Christ; a lifelong, day-by-day response of trust in Him. As trust is the sole requirement, and sin a universal condition, there is nothing to distinguish Jew or Gentile in this matter. (Ro 1:16 - The gospel is the power of God for salvation to all who believe.)

3:23

(Ro 2:12 - All who sin without the Law die without the Law; who sin having the Law are judged by it.) Each man individually has sinned. We each participate in Adam's fall, and so lack God's glory; the outward manifestation of what God is. This glory is not only seen by the believer (Jn 11:40 - If you believe, you will see God's glory), but is received by them as their destiny (2Co 3:18 - We are being transformed into the image of Christ, from glory to glory. 1Th 2:12 - Walk worthy of the God who calls you into His kingdom and glory. 2Th 2:14 - You were called through the gospel to gain the glory of our Lord Jesus Christ.) That glory is ascribed to God victorious over sin, and to His Holy City (Rev 19:1 - Salvation and glory and power belong to our God. Rev 21:11, 23 - The new Jerusalem has the glory of God, needing no sun or moon to shine, since it is lit by the glory of God, and by the Lamb.) By their continual practice of sin, man denies the import of God's glory, and so lack it.

3:24

That pronouncement of righteousness is given by God's grace, He being favorably disposed to the act, not for our merit, but because He graciously chooses to manifest His grace to man. Yet, this is no whimsical or capricious act of God's will, but rather His will is shown in His action, who sent Christ Jesus as the means of redemption. Having paid the ransom of the due penalty of the Law, He is now free to display His merciful grace. "To be in Christ is to belong to Him and to be a part of all that He has done and brought into being through His redemptive work."

3:25

This act on God's part was required not by any external force that would coerce Him (for He is supreme), but rather required by His own virtuous nature. God and Christ work together to accomplish this work, to which man is left to respond. His death was an observable fact, in which act was propitiation made - atonement requiring the shedding of blood. It was a real death Christ died, and by that real death, the sins of humanity were covered once for all. But the propitiation is ineffective except a man believe with faith and trust in God, and in His act on our behalf. Christ took sin upon Himself and dealt with it (2Co 5:21 - God made Christ, who knew no sin, to be sin so that we might be made the righteousness of God.) By His propitiatory death, God made clear that He would not wink at the sins of man, but must needs deal with them. Those sins occurred in a time when God was willing to be patient with men, not dealing with them immediately, but rather waiting until the means had been provided for their atonement.

3:26

In this, He not only showed Himself just in His dealings with past history, but also with the present, for He acted - Father, Son, and Holy Spirit together - worked to make the basis upon which forgiveness of sins could come, and the sinner be declared righteous, while still maintaining His own righteousness in so doing.

3:27

The system of works righteousness was such as promoted pride of self, and so could not remove the grounds for boasting. "A work-centered life is a self-centered life." By faith, however, we become God-centered, being declared righteous by faith alone. (Ro 8:2 - In Christ, the law of the Spirit of life has set you free from the law of sin and death. Jas 1:25 - Who looks at the perfect law of liberty, abides by it, being an effectual doer, blessed by what he does. Jas 2:8-9 - The one who obeys this law of the Spirit will obey the supreme law to love his neighbor without partiality, for partiality is a sin. Jas 2:12 - The judge will be merciless to those that have shown no mercy, for mercy trumps judgment.)

3:28

The essence of faith's law is that our righteousness is declared by faith alone, with no view to works.

3:29-3:30

The God who declares men righteous is God both of the Jew and the Gentile, declaring each man's righteousness solely on the cause of faith. Both find acceptance in personal commitment to, and trust in Him.

3:31

But this foundation of trust does not void the Law, but rather validates it, confirming its role in making us aware of sin. "The law confronts men not only with their sin, but with the Law-giver as well." When our trust is in Him, the Law has had its intended effect.

 

 

Jamieson, Fausset & Brown (5/23/01)

3:21

Paul transitions to a new phase in his argument, and simultaneously highlights the contrast between the full manifestation of God's truth in the Gospel with the dim foreshadowings of the Old Testament. The righteousness now revealed has ought to do with our obedience to the law (Gal 2:16 - Man is not justified by works of the Law, but by faith in Christ Jesus, even those steeped in the Law are justified solely by this faith, for works justify no man.) To this justifying faith, the Old Testament points, it is only new inasmuch as it is now fully disclosed. Yet it is foreshadowed in all of Scripture.

3:22

Many of the manuscripts (and fathers) have this as 'unto all and upon all them that believe.' This seems reasonably taken as the correct wording, as it's more likely that the seemingly extra phrase would be dropped, than that some scribe would choose to insert it. The repetition being there, it seems reasonable that there must be some significance to it besides emphasis, that significance being taken to show that the justification of faith is extended unto all, it is offered universally, but that it rests, it is effective, upon them that believe, be they Jew or Gentile.

3:23

All have sinned. It is accomplished fact in each one of us, and thus, we fail of God's praise (Jn 12:43 - They loved man's approval rather than God's). [approval being the same word here translated glory.]

3:24

Nothing we have done indicates that we deserve this justification, it is solely the exercise of His love towards us. While our justification is a free gift, yet it is not a setting aside of God's divine will, it is based on the redemption made for the required price of our sins through the blood of Jesus.

3:25

Is Christ the mercy seat - the propitiatory, or is He the propitiating sacrifice? This is a debate amongst commentators. [I would contend that He is both, and that both meanings of hilasterion apply in this case.] Some interpreters also separate the clauses of 'in His blood' and 'through faith,' but there is no compelling reason for this, and the textual flow is more natural without this separation, following, also, Paul's habitual style. (Gal 3:26 - you are children of God by faith in Christ. Eph 1:15 - I have heard of your faith in the Lord Jesus.) The previous sins of this passage are not referenced to the sins of the believer before coming to Christ, but rather to those committed under the Old Covenant economy, before Christ came to put away sin by His sacrifice. Note that it is not a remission of sins that is spoken of here, but a passing by, a bearing with them until the proper atonement could be made. Thus, His righteousness in justifying the Old Covenant faithful, rather than immediately dealing with their sins is displayed in the work of Christ.

3:26

This righteousness is now seen in the Gospel revelation. And in this Gospel, He is seen to be just even in His justifying the admittedly guilty. His justice has been fully satisfied in the death of Christ, and His mercy has been fully shown in the results of that same act.

3:27

On the principle of faith, boasting is excluded.

3:28

For or therefore? Again, manuscripts differ as to the word, but JFB argues that therefore better fits the flow of the letter. 'Therefore' is taken as the correct, because any doctrine that suggests God's ways in such manner as would encourage boasting must needs be false, and therefore our justification must be by faith apart from works, for works lead to boasting.

3:29

The means of salvation must be equally suited to all men, a means only provided for by that doctrine of justification which is by faith alone. This serves as a further proof of its being truth.

3:30

One God shall justify both Jew and Gentile. It has ever been His plan to do so, and so He shall do. There is little ground for trying to find significance in the 'by' and 'through' of faith. It cannot differentiate the Jew and the Gentile, for Gal 3:8 speaks of the Gentiles being justified 'by' faith. If there be any significance to it, it lies in that 'of' speaks to the ordained method of justification, and 'through' speaks to the instrument by which it comes to us.

3:31

If this doctrine were shown to dissolve the requirements of God's Law, it would have to be rejected, but such is not the case. Rather it confirms and upholds that Law in the utmost. Note that at this point in the letter, Paul is satisfied simply to reject the idea, although he will speak to it more fully in chapter 6. It needs emphasizing that a singular means of justification is taught across both the Old and New Testament, they are unified in this doctrine. There is none who does not need this salvation, and there is none who is not free to attain to it. (Lk 7:36-50 - Simon the Pharisee, and the sinful woman. Both stood as sinners, both stood in need of the same saving justification, even though one was religious in works, and the other not. Faith saves the sinner.) God's love and grace toward us would not be relief, were it not for the sacrifice of Christ, for His atoning death on our behalf. Even knowing ourselves justified freely by grace, it requires the redemption in Christ, the upholding of God's justice, for us to find peace and rest in that justification. It must be seen that the believers under the Old Covenant were not at that time pardoned, but rather, their trial was postponed until such time as the atoning for their crimes could be made. (Lk 9:31 - Moses and Elijah were speaking to Christ about His coming departure [to deliver the OT believers.] Heb 9:15 - He is the mediator, so that - death having accomplished redemption of transgressions made in the first covenant - those called might receive the promised inheritance. Heb 11:39-40 - Those who were approved for their faith did not see the promise fulfilled in their lives, for God would provide something better, but it required that which was given us in the new covenant to be made perfect.) True religion will ever humble the sinner and exalt God. What leads to self-righteousness must be false. The Gospel's universality bespeaks its truthfulness. The full glory of God's law cannot be understood until one recognizes that Christ was made sin, although not having sinned himself, and so, we were made the righteousness of God. The full impact of the Law is seen in its establishment in Christ In this chapter, we have the foundation of protestant faith, in which is the Church's wisdom and safety, its life and vigor. In this doctrine, we must stand fast, holding to the liberty given us in Christ so as never again to be constrained by any yoke of bondage.

 

 

New Thoughts (5/24/01-5/27/01)

This looks to become a long summarizing of thoughts. Looking at the number of things that caught my attention in reviewing this section, they seem to fall into six related categories, which I will look at in the order that suggests itself. Interestingly, the comments that seem to apply to these particular categories come from varied spots within the passage, and the order does not necessarily follow the order of Paul's writing. So:

How

(5/25/01) The first consideration I want to follow is that of how this justification by faith is effected on us. In this 'how,' there is the seemingly ever present unity of the Trinity at work once more. God the Father decreed the plan of justification by faith, He is, in Calvin's wording, the 'efficient cause.' This having been decreed from before the beginning, God the Son came to perform all that was required by that plan in order that it might be effected and effective, in Him is the merit for justification. It remained yet for faith to believe, and here, it seems as though a door was left open for us yet to do something to complete the plan. Indeed, it does remain for our faith to unite God's mercy and Christ's merit to effect our salvation, but that faith is still not any of our own effort. It is God the Spirit, applying the merit provided by Christ in accord with the mercy of the Father to our lives. Faith is not of ourselves, that no man may boast. This is the point where so many wander off the path of truth, and have throughout the history of Christianity. We are ever seeking to find something of worth in ourselves, something we can point to and say "See? I did my part." And it seems that no matter how many times God points out to us that nothing in ourselves is good, that the best of our efforts remain as filthy rags before the light of Truth, yet we are prone to keep trying. When once we get hold of the fact that our works can't save us, we will turn to faith, but we will quickly come to see that as something we are doing, and so, attempt to make faith another work. God keeps reminding us that this is not the case. When we finally allow His reminders to sink in, and accept that there remains absolutely nothing in ourselves of which we have reason to be proud, look what comes of it: "Having been made partakers of Christ, we ourselves are not only just, but our works also are counted as just before God," Calvin tells us, their imperfections covered by the blood! Look back at what was found in propitiation. It was not only the nation that was cleansed, but also the temple and its utensils. The whole was atoned for, that the whole of the man might be holy; body, spirit, and soul. Titus 2:14 tells us that He gave Himself so that our deeds might be redeemed from their lawlessness, and purified for true goodness. There's a lot to learn in that little passage. In fact, it speaks to the dawning knowledge that is required before belief in God's plan can take hold. I know that when I was first told I needed God's work in me to be good, I was more than ready to hold forth my nature and accomplishments, and say 'what do you mean? Look and see that I am a good person. Look and see that I do good things.' It took a long while for the truth to sink in, to recognize that what few 'good' things I did were more exception than rule. It took even longer to catch God's vision of that state, to recognize that, since the best of my efforts were done in disobedience to His prescribed order, they remained acts of rebellion, acts of a rebellious soul. But now comes the blood of the atonement, covering not only my own imperfections, which were a good enough thing for me, but also making the good I manage to do acceptable. For, as yesterday has so clearly reminded me, my best efforts will quickly show themselves to be as poor as before, if not worse. And yet, forgiveness remains to me, and the failures I encounter in myself in trying to do right and good are forgiven as well. Does this mean I get off free? Not really. God is ever making me more aware of my own inherent nature, the propensity that remains in me to be cruel and proud, the failures of wisdom and love that could threaten to overwhelm the hope I have in Him. But, as He reminds me of that, He also reminds me of the accomplished atonement of His Son. The Holy Spirit ever speaks a balanced word to my ear. The reminders of my nature must come, if I am ever to grow. If I am not reminded of my need for change, where then will the desire to change come from. But with that reminder, He comes also with the reminder that it wasn't my power that was going to do right anyway. It wasn't my goodness that was going to see me through, it was and is and ever shall be His own goodness that will. My hope remains secure in Him who is my Rock. Forgiveness still awaits, a forgiveness still freely given, but a forgiveness that cannot but cause me to seek to make right what I have set wrong. Father, it's been a restless night after the fiasco that was yesterday. For perhaps the first time, I have truly seen that failure in my treatment of others as failing You, of tarnishing Your good Name. Your commandment for us remains to love You and to love our neighbor, and I lost sight of how the latter love reflects the truth of our love for You. I lost sight of my actions towards all people being intended as a display of Your love for all people, and allowed anger and wrath to be displayed instead, and irrational anger, at that. I failed of so much that You have been teaching me of late, the lesson clearly hasn't completely sunk in, yet. Seeing that, I thank You for providing another lesson, and I pray that You, Holy Spirit, would aid me in truly learning from it. Father God, in the name of Your Son, I have come to You seeking forgiveness for the shame I have brought to Your glorious Name by my foolishness, and by the faith that is in me, I know You have forgiven me, covered as I am by the blood. You know, oh Lord, that I have offered what apology I knew the situation required, yet it seems that more needs to be done to set aright that which I have done wrong. But I find I am at a loss to know how to proceed, to know how to mend the damage. So I come to You asking that You would be my Wisdom in this, that You would reveal to me the right words and actions. Prepare me, Holy Spirit for the good deed to be done. Help me, oh Lord, by Your sovereign power, to bring good from this evil act of mine, that Your name may be glorious in all the earth.

Universal Offer

(5/26/01) The next thought I'd like to pursue from this section is the fact that this plan of salvation is an offer to all - all who have lived, all who are alive, and all who will ever live up to the day of judgment. This is the might and efficacy of Christ's work on our behalf, His atoning death. And He alone is the means by which we can be made acceptable before the only true God. Only His atonement can cause us to be righteous in God's unfailing sight. Yet, we can look around us and see that all are not saved. Clearly, there is more to this covenant than gratuitous pardon. Calvin expresses in terms of the sick. All, being sick, are in need of remedy, and the Doctor, being impartial, has offered the remedy to all. Yet, it remains for each man to take that remedy by faith. The best of medicines cannot cure if kept in its bottle. Mr. Henry says it thus: "The gospel excludes none that do not exclude themselves." And this is true, after a fashion. But, by what means does a man choose not to exclude himself? By faith, and faith alone. Yes, but if that act of faith were truly done by man's power, than redemption by works has been restored, and the whole plan of salvation by faith alone overturned. This is why Paul elsewhere informs us that even that faith is none of our own doing, but it also is a gift given by God. Ever we see that He not only provides the plan, He provides the means of fulfilling that plan. Indeed, apart from Him, we can do nothing. In Him, we live, and breath, and move. He is our all in all. There was one other thought brought out in Wycliffe's comments that deserves consideration at this point. The justification of righteousness is indeed a gift, a free gift, given to those chosen by God's free decision. Who, then, has He chosen? 'All those in the process of trusting' Christ. Not, lest we get off course, because they are in that process. Rather, they are in that process because He has chosen. And the process we are now in, is a day-by-day response of trust in Him. Daily, we are called back to repent, for daily we yet manage to fail of the mark. Daily, we are reminded that without Him, we can do nothing, because daily, we will try our own strength and fail. Far better, then, to begin the day in recognition that, whatever the coming day may hold, our trust must be in Him for the outcome. Far better to begin at the point of repentance, true repentance, a commitment to try our hardest for the mark, and in that trying to try not by our strength, by our talent, but to try in His strength and His gifts given us for that effort. Indeed, talent may play into the needs of the day, but such talent as we have is ours from Him, and ought, in pursuit of daily excellence, to be so used as to reflect the Giver of such good gifts, to be used for the purposes He intended in giving us such gifts. To Him be the glory forever.

Your Move

So, then. We're looking at God's wonderful plan of salvation. How we love to see another soul brought to Him in recognition of their plight! How we love to see the sinner saved, his life turned around, and a new course set for his future! This, indeed, is a wonderful thing, at which all the angels in heaven rejoice. Yet, how often we misrepresent God's plan to such as would come to Him. How often, we insist that it is the sinner's action, in the end that makes the difference. There's a song we sing on occasion that, as catchy as it is, is just plain wrong: "I found Jesus!" No, indeed. Even Mary at the tomb had not found Jesus. It was no result of her efforts that had brought Jesus close to her side. No, He chooses. He came to Mary at the tomb to comfort her because of His love. He comes to the sinner to bring repentance and forgiveness because of His love. God, although the offended party, makes the first move toward reconciliation. So it was told us in Mr. Henry's comments. One could argue that He makes the entire move. What does Scripture say to this? Micah 7:18 exalts the glory of God why? Because no other pardons sins like He does. No other passes over our rebellious acts [ask any parent]. As no other, He lets His anger subside, preferring His unchanging love. Notice: it was His preference, not our merit. It is His nature, not our worth. And how He has spoken this love from the start! In Leviticus 17:11, in laying out His law for all time, He notes that life is in the blood. More specifically, life is in the blood by which atonement is made on the altar. So, even then, He spoke of His eternal plan. In Christ's blood, shed on the altar to atone for our sins, we have life - true life, in Him, in His presence, and thereby (and only thereby) worthy of being called life. And He has shown Himself just in providing us with that life, for in all ways, the plan of justification offered us in Christ serves to complete the obligations of His established Law. The sin offering, by which atonement is made, ever and always required the laying on of hands by the people, to transfer by faith believing, the guilt of their sins onto the life of the sacrificed one. So today, we by faith believing, must come to Christ, we must lay hold of Him to transfer our sins onto His life, that the atoning sacrifice God made of His life may, in full accordance with His Law, cleanse us from our sins. Herein, Mr. Clarke has pointed out, resides the peace that accompanies our justification. For, had the plan of justification simply set aside the established order and rule of God, it would have brought only confusion to us. Thanks be to God that He is not the author of confusion, but of order! Oh, the peace and comfort to the soul, when it recognizes that truth. Oh, the peace of knowing that in our redemption, order has been upheld in every way, that He has not changed, nor has He gone back on His word. He has not bent the rules on our behalf, but rather, He has completed them in proper order in all He has done on our behalf.

Bring Your Mind Along

Notice one more thing: The peace He brings in His plan of justification, that which I wrote of above, is not a peace that one is immediately aware of by a surface acquaintance with salvation. It requires thought and reflection to realize the full beauty of God's plan. Yes, we must have faith. But, it needn't be a blind and unsupportable faith, a faith that precludes our using the faculties of thought He has given us. No, it is spoken of as faith believing. Why do we believe? One hopes it is because we have every good reason to so believe. One hopes that we believe, and know these very good reasons why we do so. Oh yes, it certainly required faith as a gift from God to do so. It requires the gift of God in us to become interested in such truths, and to pursue them (although, this alone will not save). It requires the presence of the Holy Spirit to open to our mind sufficient understanding (I'll not say complete understanding, because His ways remain far and away beyond our comprehension). Again, to the testimony of Scripture. Acts 28:23 tells us that Paul taught from the Law and the Prophets in declaring the gospel. Notice! He did not come with some message of 'just believe and be saved.' No, he came and taught. He engaged the minds of his listeners to grasp the truth. He led them to the gospel from the starting point of their own understanding. To a people well versed in the Law and the Prophets, he taught them from what they knew, leading them to build on that knowledge and see how the Gospel fit as the completion of what was already understood. In this, Paul but echoes the methods of his Teacher. Christ on the road to Emmaus did nothing different. He opened to the two He accompanied the whole of the Law and the Prophets, that they might more fully understand that this was all pointing to Him who had now come. Elsewhere, we see Paul at work amongst the Greeks. There, he does not use the Law and the Prophets, because for the Greek, the foundations of current understanding were different. Rather, he begins from their own understanding of philosophy and religion, once more engaging their thoughts in a rational development of ideas. To do this, Paul had to prepare himself as he hadn't needed to for the Jews. He had been taught a great plenty in Jewish understanding before ever Christ changed his job description. But, for the Gentile mission, new understanding and new study had to be pursued, so that the Gospel could be presented in an understandable way. Note Paul's instructions to Timothy (2Ti 3:17): The man of God should be adequate and prepared for every good work. We are not expected to just charge off, and 'trust God for the outcome.' No. We are called to be prepared, just like the Boy Scouts. We are called to be adequate. This may require a lot of work on our part. It may require a lot of study on our part, to know how to present the truth in a fashion fit to those we wish to reach. They, too, will have to come by faith believing. But how shall they believe, if they are not taught?

The Law Under the Gospel

(5/27/01) I said earlier, that it is because God's plan for our justification was in full accord with His law, that we are at peace in this state of salvation. It is also the means in which He accomplished this that quite often causes the nonbeliever to stumble, to look upon God as rather cruel and fickle. 2Co 5:21 is one of the keys to understanding the truth of the situation: God made Christ, who never sinned, to be sin on our behalf, so that we might become the righteousness of God in Christ. Just like the scapegoat of the Old Testament rites, Christ was offered to carry away the sins of God's people, who, as it were, laid their hands upon His head to identify with that sacrifice. He never sinned, and God did not cause Him to sin, so as to deserve the penalty. Rather, He imputed our sinful acts upon Christ, who alone on the earth had given no cause for His own death. The Law was upheld in the fullest. Jn 3:16, we all know, speaks to the fact that God's love for us was so great, that He was not only willing, but able, to give up His only Son so that we might attain to eternal life with Him. In giving His Christ up, He could not look upon His own Son, for our sins were upon Him, and He cannot so much as bear to look upon sin. In a similar situation, any earthly ruler would no doubt be inclined to set aside justice for this one case, to bend the laws around the situation, or to set it aside entire by executive pardon. But, viewing Jn 3:16 from another angle, God hated sin so much, that - as Mr. Henry points out - seeing sin even upon His own Son, yet His justice would not tolerate that sin, but required the price be paid. If we would have God look upon us, and see the righteousness of Christ upon us, we must accept also that had He looked upon Christ at the cross, He would have seen our sin upon Him. In the realm of faith, as Calvin indicates, the call is to leave the opinions of man and stand before the court of heaven. While in matters of justification, the Law has been set aside (actually, not so much set aside, as completed and taken care of), yet God has in no way abandoned it. Christ did not ignore that Law, rather saying He came to fulfill it. By the same token, we who are Christ's disciples cannot ignore the Law of Him whom we serve. As those established in the house of God by faith in Christ, we need to recognize that the moral law is established in our case, because, in Clarke's words, 'faith works by love, and love is the principle of obedience.' Were the doctrine of justification by faith alone shown to have somehow dissolved the requirements of the Law, it would have to be rejected, as dissolving the just rulership of God, as well. Rather, whenever and however we may spread the Gospel, and teach others, it must be done in such fashion that the Law is confirmed to them as a continued obligation, that the truth of the Law is sustained and strengthened by true professions of faith. Yet, it mustn't be handed down as another ministry of works, but rather as love's response to Him in whom our faith is planted. When our trust is in Him, the Law has had its intended effect. And, when our trust is in Him, the Law having so effected us, and love for Him having so filled us, obedience to the Law must necessarily become the desire of our heart, as it reflects for us the way of life our most beloved Savior desires for us, and a lover ever longs to fulfill the desires of the beloved.

True Religion

Here, also, we see a picture of true religion. True religion reveals to us that our righteousness is as filthy rags, but as Barnes indicates, the plan of salvation is upon us like a clean garment. In the course of his argument for faith, Paul has shown the futility of works to bring about our salvation, not so as to do away with good works, but rather, so as to do away with our deluded view of their worth. I really like what Wycliffe points out in this regard: "A work-centered life is a self-centered life." It was true then, it's true now. If our life in Christ is wrapped around what we're doing, what we're accomplishing 'for Him,' how magnificently this or that person has done, the focus has never truly been upon Christ or upon the Kingdom of God. Here, then is a good test of our doctrine and beliefs: any doctrine that suggests God's ways in such manner as would encourage boasting must needs be false. We are a prideful people. It doesn't take a great deal to make that pride well up within us, and it takes God to counter that tendency in us. True religion will ever humble the sinner and exalt God. What leads to self-righteousness must be false. True religion will first convince the unbeliever of his true estate, and then lead him to the One who can bring change. True religion will bring the young believer through the unbridled zeal of infatuation, to the depths of love - not so as to cause them to leave that first love, but so as to cause that first love to run deep and true, to fill the channels God has designed to overflowing. True religion will ever work to remind the mature believer of their own humanity and imperfection, because the heart is desperately wicked, and ever seeks to convince us of our own inherent worth. True religion will ever tell us that we have no inherent worth, all our worth is found in Him who is in all, and above all; in Him who created all, and in whom all creation is held together. Oh, how we love to look at our rites and services and ceremonies, how we love to look at our worship, our crusades, our displays of righteousness and say how well we have glorified our God. But, I will remind us of the questions Mr. Clarke posed, as well as the answers he provided. How is God glorified in us? By His grace. How are we glorified in Him? By His grace. His grace works true holiness in us, because it pleased Him that it be so. His grace is the beginning, and it is the end. It is all that is good in us. Today being Sunday, we will of course be once more in what we like to call the house of God. We will be doing our utmost to learn how to do things for the Kingdom. We will be doing our utmost to make our songs of praise and worship the best they can be. We will be doing our utmost to grasp the words our pastor has done his utmost to bring forth to us, and we will be doing our utmost to take those words to heart, that they will become action in us. But in all these things, if it is we who are doing, then that doing is a futile waste of time and energy, and worse than that it is our own rebellious nature working against the very One we claim to be serving with all this activity. Father, I know that none of these things is bad in itself. All that is going on today is good to be doing. But, I pray, Holy Spirit, that You would help us to stop trying to do it on our power and strength. I pray that in our learning of Your order, we would recognize that the first rule of order is that You will provide the work You desire done, and You will provide the equipping to do so. I pray that You would help us to take to heart the orderly nature of Your kingdom, and cause us to submit to Your order in our lives and in our ministries. I pray that You would cleanse our worship of all self-aggrandizement. I pray that our words, and voices would be inhabited by Your own presence, that the offering might be pleasing to You. Inhabit our praises, oh Lord, else they will be once more, empty and ugly things. Inhabit the pastor's sermon today, oh Lord, else it will be no more then vanity upon vanity. Inhabit the training this morning, oh Jesus, else it will do no more than lead us astray. I am so thankful, today, that the blood of Your sacrifice has not only allowed God to look upon me with favor, but has also allowed Him to accept the works I do, as though they had been done perfectly, as Your work was done perfectly. Thank You, Jesus, for cleansing my life entire! Thank You for making a way that my poor efforts could bring glory to the Father. Thank You, Holy Spirit, for being the guide to keep my path straight and true, and to correct my course when I go awry.

Winning Disciples - the Example Made

One final note here, to consider in our efforts to spread the Gospel. Look at the example Paul has given us in these first chapters of Romans. If those we bring to Christ are to be truly found in Him, we must first make certain that they understand their true nature, that they are fully convicted in themselves of their sinfulness, that they fully recognize the due penalty for that sinfulness, and their complete inability to pay. This, as I have endeavored to show elsewhere, is one of the two 'must knows' of God's economy. And, without this deep, life-changing knowledge as a foundation, the deep knowledge of salvation is never firmly settled. Until we fully recognize our need, the offer of salvation and justification is a valueless trinket in our eyes. It cannot be fully appreciated, because we see no need for it. First must come the recognition of inescapable doom, and then the pardon must be offered. And those who come to recognize the need, and accept the pardon must not be left to their own shift, but must rather be discipled - taught and fed as little children, that they may all grow into the full stature of Christ. This is the work that Christ has given His Church to do. This is the work we are studying in our look at God's order for ministry. This is the order, the command. What remains is to know how to properly attain to His desired goals.