Introduction
In [Rom 3:21-26] we find as many exegetes and commentators recognize as "the center of the entire Bible." The reason for this is because nowhere else do we find such a robust treatment of the Gospel. We have mankind's depravity, law & gospel, justification, the law of God, the righteousness and justice of God, imputation, the atonement (as a propitiation), the act of justification as a completely monergistic act of God.
Roman's is Paul's systematic treatment of the Gospel. And as such we must adhere to the structure of the book up to our present text {Rom 3:19-26] if we are to fully grasp the argument of Paul.
[Rom 1:1-7] we have Paul's prescript or salutation. [Rom 1:8-17]. And [Rom 1:18-3:18]. The latter is especially important as Paul is making one argument up until {Rom 3:19-26] and beyond.
In [Rom 1:18-3:18] Paul builds his case for what follows and then summarizes in [Rom 3:10-18] mankind, both Jew and Gentile under sin and the wrath of God. [Rom 1:18-32] Is God's judgment on the Gentile world, while [Rom 2:1ff] Is the Jewish world. [Rom 1:18; 2:5] make it very clear that God's wrath is on all of mankind.
Exegesis [Rom 3:19-26]
19 Now we know that whatever the Law says, it speaks to those who are under the Law, so that every mouth may be closed and all the world may become accountable to God; 20 because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin.
21 But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22 even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; 23 for all have sinned and fall short of the glory of God, 24 being justified as a gift by His grace through the redemption which is in Christ Jesus; 25 whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness because in the forbearance of God He passed over the sins previously committed; 26 for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus. [Rom 3:19-26]
"Now we know that whatever the Law says, it speaks to those who are under the Law so that every mouth may be closed and all the world may become accountable to God;" [Rom 3:19]
"Now we know" brings attention to something that is apparent. Paul here in vs. 19 is giving the climax to (vs. 10-18) in Paul's litany of texts quoted from the Psalms and Isaiah which condemn them especially that are "under the law" or more literally "in the law."The Jews particularly [Rom 2]. But the Gentiles are not off the hook as Paul places them in the same boat as the Jews before the litany of O.T. passages we read in vs. 9,
"What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin;''
The next verse begins with "as it is written" [Rom 3:10a] demonstrating that (vs. 9-18) is a condemnation of the total depravity of both Jew and Gentile.
Vincent strongly states when it comes to the legal, forensic, courtroom language of the text, "Maybe stopped. Lit. fenced up. The effect of overwhelming evidence upon an accused party in court. May become guilty before God Rev.brought under the judgment of God. ûUpo>dikov under judgment occurs only here. In classical Greek, it signifies brought to trial or liable to be tried. So Plato, "Laws," 846, of a magistrate imposing unjust penalties. "Let him be liable to pay double to the injured party." Id., 879, "The Freeman who conspired with the slave shall be liable to be made a slave." The rendering brought under judgment regards God as the judge, but He is rather to be regarded as the injured party. Not God's judgments, but His rights are referred to. The better rendering is liable to pay penalty to God. [1]
Top Roman commentator Douglas Moo sums up the awesome scene of (vs. 19)
"The terminology of this clause reflects the imagery of the courtroom. 'Shutting the mouth' connotes the situation of the defendant who has no more to say in response to the charges brought against him or her. The Greek word translated 'accountable' occurs nowhere else in the Scriptures, but it is used in the extrabiblical Greek to mean 'answerable to' or 'liable to prosecution,' 'accountable.' Paul pictures God both as the one offended and as the judge who weighs the evidence and pronounces the verdict. The image, then, is of all humanity standing before God, accountable to him for willful and inexcusable violations of His will, awaiting the sentence of condemnation that their actions deserve." [2]
"Because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin.'' [Rom 3:20]
The phrase, "works of the law" has become a controversial phrase in the past couple of generations in Pauline studies. The predominant understanding in the New Perspective on Paul, (leading the charge being N.T. Wright) is this phrase just means "covenant badges" of Judaism. These "badges" are Jewish customs according to Torah that would make the Jew stand out in the Roman world. Sabbath, Festivals, circumcision, Kosher etc. [3][4][5]
This is one of the many problems with the New Perspective on Paul. [Gal 3:10-13] as well as this present passage refutes such a notion that "works of the law" means only part and not the law in its fullness.
Hypothetically Paul states in our present context [Rom 2:13] that one can be justified by law. That is in perfect obedience in thought, word, and deed their entire life. Of course, this is impossible. Why there is one who has kept the law perfectly in the place of mankind, in thought, word, and deed. Jesus Christ
The courtroom scene still carries on. The word "justified" (dikaioo) is a forensic, legal term. Robinson's Greek Lexicon states, "to regard as just, to declare one to be just." [6] Liddell & Scott, "to set right, amend." [7]
The law acts as a big stick. It "kills" [Rom 7:11], for "apart from the law sin is dead" ]Rom 7:8] as it produces "all manner of sin" and "wrath" [Rom 7:8; 4:15]. This is the law's job. It is to arouse sin in us so that it will work repentance in us so that we might flee to God with the empty hand of faith.
The works of the law, however, do not contribute anything to the justification of anyone; indeed, they are a great hindrance because they keep one from seeing himself as unrighteous and in need of justification. [8]
The great Lutheran Theologian C.F.W. Walther's exegesis and application of this text are most fitting. From his masterful work, "The Proper Distinction Between Law And God,"
"Here the apostle states the function of the Law: it produces, not love, but the knowledge of sin. A person can, indeed, possess that knowledge without the love of God.
Rom. 5:20 we read: The Law entered that the offense might abound. But where sin abounded, grace did much more abound. The Greek text reads: (ἵνα πλεονάσῃ τὸ παράπτωμα) that is, "that sin might be increased." Many sins are slumbering in a person who is still ignorant of the Law. Let the Law be preached to such a person forcefully, let it strike his conscience with lightning force, and the person will not become better, but worse. He begins to rear up against God and say: "What! Am I to be damned? True, I know that I am an enemy of God. But that is not my fault; I cannot help it." That is the effect of the preaching of the Law. It drives men to desperation. Blessed the person who has been brought to this point: he has taken a great step forward on the way to his salvation. Such a person will receive the Gospel with joy, while another who has never passed through an experience of this kind yawns when he hears the Gospel preached and says: "That is an easy way to get to heaven!" Only a poor sinner, on the brink of despair, realizes what a message of joy the Gospel is and joyfully receives it.
Rom. 4:15 the apostle writes: The Law worketh wrath. [Luther: wrath only.] It incites men, not to love of God, but only to hatred of Him.
Rom. 7:7-8 St. Paul says: What shall we say, then? Is the Law sin? God forbid! Nay, I had not known sin but by the Law; for I had not known lust except the Law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the Law sin was dead. We always reach out for what has been definitely forbidden. Man is always tempted to act contrary to an injunction or a prohibition. Even filthy Ovid had made this experience when he wrote: Nitimur in vetitum semper cupimusque negata. To be sure, even a heathen could have an experience of this kind. Ovid was a genius, but a profligate person. Among other things, he turned his thought also upon himself.
Gal. 3:21 the apostle writes: Is the Law, then, against the promises of God? God forbid! For if there had been a law given which could have given life, verily, righteousness should have been by the Law. Why this question and the hypothetical clause? The apostle, no doubt, means to make the intended negation stronger. Often when a question is raised concerning something which everybody knows is not so, the intention is to bring about a very strong negation. That is the case in this text: the apostle means to say: The Law certainly cannot save a person.
2 Cor. 3:6 we read: The letter killeth, but the spirit giveth life. This precious text is horribly perverted by the Evangelical (Unierte) Church. These people argue: It is wrong to insist on the letter of Scripture. The spirit, general ideas drawn from Scripture, is what must be held fast. Luther's action at Marburg, when he wrote the words: Τοῦτό ἐστι τὸ σῶμα μου and pointed to these words, again and again, is regarded as not a Christian action by these people. Indeed, Luther's action was not unionistic, but it was genuinely Christian. The meaning of the apostle in this text, as the further study will show you, is: The Law killeth, but the Gospel giveth life.
These Bible-texts are illustrated by beautiful examples recorded in Scripture, which relate exactly the conduct of certain persons before their conversion and after they had become believers. There are not many of these instances recorded, but all of them show that contrition does not flow from the love of God. " [9]
"But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets" [Rom 3:21]
"But now" shows a shift of Paul's thinking from the previous section which is a time of wrath [Rom 1:18-3:18]. The "righteousness of God" [Cf. Rom 1:16-17] God's saving work through Christ is now been disclosed. God's justice has now been fully satisfied with His Son who became "a propitiation" and a "curse" on behalf of mankind [Rom 3:25 cf. Rom 8:3; Gal 3:13]. This, Christ in His passive obedience in drinking "the cup" of God's wrath and fury [Jn 18:11} resulted in a total and complete atonement for Christ to proclaim, "It is finished.'' [Jn 19:30]. (More on this when we get to Rom 3:25),
The "righteousness of God" is witnessed in the Law and Prophets to no end! First the law (nomos). In [Ex 25-40] we see Yahweh's commandments concerning the building of the tabernacle. We have the differing "sin offerings" of [Lev 1-7], and of course, Yom Kippur, the Day of Atonement [Lev16], The "prophets" are replete with the picture of Jesus the Christ and His salvific work. In The Servant Songs [Isa 40-55], also what is sometimes called "Second Isaiah" [Isa 55-66]. The majestic prophet has Christ shining through on almost every page. The Great Shepherd [Eze 34] that gathers his flock at the end of the second exodus into Zion, the Davidic Kingdom [Isa 53]. This is not to mention the other prophets, the promises, and gospel imagery.
Even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction" [Rom 3:22]
This is Paul beginning to unpack his thematic statement of Romans, [Rom 1:16-17]. In "the righteousness of God" as stated above, is His salvific act in Justification. So the text with that in mind would read, "Even the salvific act of justification through faith in Jesus Christ...". This echoes back again to (vs.9), "What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin." The ground is level at the foot of the cross!
For all have sinned and fall short of the glory of God, [Rom 3:23]
The conjunction, for" (gar) ties in [vs.22) which give us, "For there is no distinction for all have sinned and fall short of the glory of God." [Rom 3:22b, 23] The "glory" (doxa) here in context would be the presence of God that was lost in Adam. Because of the fall and original sin we have been guarded against this presence ever since, except for the High Priest's work on the Day of Atonement once a year. [Lev 16]. This, of course, has been fulfilled with Christ at His ascension. He brought us into the "presence behind the veil" [Heb 10:20] as a "forerunner" on our behalf with His blood." [Heb 6:19-20].
Believer's in the act of faith and baptism are translated from the "outer tabernacle" [Heb 9] into the Most Holy Place, the "inner tabernacle" by the blood of Christ [Eph 2:6; Col 2:12
This has been retained by those who have been justified by faith in that we now have that hope, [Rom 5:1-2]. This reality is expounded by Paul latter in Romans [Rom 8:18-24}.
Being justified as a gift by His grace through the redemption which is in Christ Jesus [Rom 3:24]
Here in (vs. 24-26), we get to the meat of this rich and awesome passage of Scripture [Rom 3:21-26]
Freely Gift (NASB)
Siopedv, adv. (SleptA), gratis, gratuitously, a) pr. i. e. freely, without requital, Matt. 10. 8. b) in the sense of groundlessly, without cause, John 15. 25; Gal. 2. 21 apa Xpiorrbs Swgeavairedave, i. e. ' then there was no cause why Christ should suffer.' [10]
We are d..e.., justified that is gratuitous, without anything, even the least thing, is required of us. Accordingly, we poor sinners praise God for the place of refuge He has prepared for us, where we can flee even when we have to come to Him as utterly lost, insolvent beggars, who have not the least ability to offer to God something that they have achieved. All that we can offer Him is our sins, nothing else. But for that very reason, Jesus regards us as His proper clients. We honor Him as our faithful Savior by making His Gospel our refuge, but we deny Him if we come to Him offering Him something for what He gives us. [11]
From Robert H, Mounce's standard commentary on Romans,
We underestimate the hopelessness of our sinful state, At best, any righteousness by works would be desperately inadequate. By God's grace, we are granted a right standing with him. The basis for this redemptive process us Christ Jesus, The gospel centers in the atoning work of God's unique and only Son. Redemption is found in him and him alone. [12]
In confronting justification, we encounter the leading doctrinal contribution of Romans. To get the meaning of the doctrine, some attention must be given to terminology,... In classical Greek dikaioō, was sometimes used in the sense to mean "do right by a person, give him justice." As a result, it could be used in the sense of "condemn.'' But in its biblical setting it is used in the opposite sense, namely to "acquit" (Exod 23:7; Deut 25:1). It is clear both from the OT and the NT that dikaioō is a forensic term: it is the language of the law court. But to settle on ''acquittal'' as the meaning of justification is to express only a part of the range of the word, even though an important part (Acts 13:39).
There is a positive side that is even more prominent in the NT usage-"to consider, or declare to be righteous." The word does not mean "to make righteous," that is, to effect a change of character. Because he considered it ethically deplorable that God should account righteous those who have been and to some extent continue to be sinful, Good-speed defied the linguistic evidence and rendered dikaioo "to make upright."He failed to realize that the question of character and conduct belongs to a different area, namely sanctification and is taken up by Paul in due course, whereas justification relates to status and not to condition. [13]
It should also be noted the same Greek word used here for redemption is also found in [Eph 1:7; Col 11:14] where Paul used it in connection to the blood of Christ.
Whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness because in the forbearance of God He passed over the sins previously committed [Rom 3:25]
The understanding of the word "displayed" (NASB) or "set forth" (KJV) is similar to Paul in [Eph 1:9], " He made known to us the mystery of His will, according to His kind intention which He purposed in Him.
We notice concerning "displayed" that this means to foreordain or to predestine. Peter writes, "For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you" [1Pet 1:20].
"Publicly denotes something that is done in the open for all to witness. Unlike the ark of the covenant which was hidden behind the veil in the Holy of Holies, Jesus the true " word" (logos) [Jn 1:1, 14) is not hidden away in an ark to be seen once a year by the High Priest only, but has been publicly displayed in His ministry and atoning death on the cross. It pleased God for Him to bear our sins in the presence of ungodly men [Isa 52:13-53:13].
The forensic atonement of Christ tied into justification is also clearly stated by Paul in 2 Corinthians;
Namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation. Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God. He made Him who knew no sin to be sin on our behalf so that we might become the righteousness of God in Him [2 Cor 5:19-21]
We see here a picture of Objective Justification and Subjective Justification [cf. Rom 5:12-19].
In vs. 24 we see redemption or ransom as a forensic act. Man is being ransomed from God's wrath. Even more explicit in showing that the atonement is a forensic penal substitutionary one, Paul used the word propitiation (hilasterion)
Douglas Moo asserts, ''When to the linguistic evidence we add the evidence of the context of Rom . 1-3 where the wrath of God is an overarching theme (1:18; cf. 2:5), the conclusion that hilastērion includes reference to the turning away of God's wrath is inescapable'' [14]
For the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus. [Rom 3:26]
"His righteousness" would be that of Yahweh. It was to be demonstrated at the present time in Christ. God did not overlook sin at all but has dealt with it in Christ. Him drinking the cup of fury willingly for mankind. This was to show that Yahweh is righteous and just. He has his justice met in His broken law by the vicarious satisfaction of His Son.
That way He is just and the justifier of the one who trusts in Christ. God is the justifier! Just like faith is a "gift" vs. 24. The whole act of justification is a Divine Monergetic act where the sinner simply opens up the empty hand of faith.
Notes
[1] New York, Charkes Scribner's Sons, 1905, Copyright, 1890, Word Studies In The New Testament, Marvin Vincent, Vol lll
[2] The Epistle To The Romans (NICNT) Moo, Douglas, 1996, Wm. B. Eerdmans Publishing Co. 2140 Oak Industrial Srive N.E., Grand Rapids, Michigan 49505, pg. 205
[3] The New Interpreter's Bible Commentary, Copyright 2015, Abingdon Press. vol ix, Romans, N.T. Wright, pgs 375, 404, 554
[4] The New Interpreter's Bible Commentary, Copyright 2015, Abingdon Press vol ix, Galatians, Richard B. Hays, pgs 1068-1069
[5] Studies in the New Perspective on Paul Essays and Reviews, Don Garlington, pgs 138-141
[6] George Bell, London, 186 Flet Street, 1851, Dr. Robinson's Greek Lexicon To New Testament Lexicon, pg. 104
[7]H.G. Liddell, R. Scott, H.S. Jones R, McKenzie - A Greek and English Lexicon (1940), A Simplified Edition, by Didier Fontaine pg. 154
[8] Luther Lectures On Romans, Luther Martin, 1961 The Westminster Press, reissued 2006 by Westminster John Knox Press, Louisville, Kentucky. 40202-1396. pg. 101
[9] ]Walther, W.F.C.The Proper Distinction of Law And Gospel, Copyright 2014, Just and Sinner, pg.262-263
[10] George Bell, London, 186 Flet Street, 1851, Dr. Robinson's Greek Lexicon To New Testament Lexicon, pg. 112
[11]Walther, W.F.C.The Proper Distinction of Law And Gospel, Copyright 2014, Just and Sinner, pg.297-298
[12] B & H Publishing Group, 1995, Nashville, Tennessee, The New American Commentary (NAC), An Exegetical And Theological Exposition of Holy Scripture, Vol. 27, pg. 116
[13] General Editor, Gabelein, E. Frank, The Expositor's Bible Commentary, Romans, Everett H. Harrison, Vol.10, C, Zondervan Corporation, Grand Rapids, Michigan copyright 1976
[14] The Epistle To The Romans (NICNT) Moo, Douglas, 1996, Wm. B. Eerdmans Publishing Co. 2140 Oak Industrial Srive N.E., Grand Rapids, Michigan 49505, pg. 235
"Justification is a forensic act, that is, an act of divine judgment, by which God freely forgives a sinner his sin, because He imputes to him the righteousness of Christ. Therefore justification is a new relation of acceptance with God for Christ sake. It is by faith alone, because faith apprehends Christ who by His obedience is righteousness before God, " (A.G. Voigt, Biblical Dogmatics, pg 165)
Friday, April 12, 2019
Thursday, April 11, 2019
Forensic & Progressive Sanctification # 1 Survey Of Forensic Sanctification
Forensic & Progressive Sanctification # 1 Survey Of Forensic Sanctification
Justification Pt 1: A Declarative Act Which Takes Place Outside Of Us
Part 1 of 11 in my ongoing series on, "Justification & Imputation." Click on the link below for the whole playlist (Sorry about the old cam in this video)
Justification Pt 1: A Declarative Act Which Takes Place Outside Of Us
Thursday, April 4, 2019
A Thumbnail Sketch On The Doctrine Of Justification
[Was asked by someone if I could break down the doctrine of Justification succinctly]
A Thumbnail Sketch On The Doctrine Of Justification
The Doctrine of Justification in a nutshell. First the meaning of "justify" or "justified" is to declare, accept as righteous & all our sins forgiven. All mankind is under God's wrath for breaking His law [Rom 1:18-3:19]. As Paul states in [Rom 5:9]; "Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him."
Jesus took our sins and deserved wrath in our place on the cross. He also kept the law perfectly in thought, word, and deed. This is Christ's righteousness which is imputed {credited) to our account. His doing and dying in our place is imputed to us, and our sins are imputed to Christ.
By holding out the empty hand of faith, and receiving the "free gift" of justification [Rom 3:24; 5:12-19] we become justified and looked upon as perfectly righteous in God's eyes as we are clothed with the righteousness of Jesus Christ.
Faith is only the instrumental cause in our justification, that like a beggar accepts the free gift of justification. But this faith is saving faith, not the dead kind James speaks about [Jas 2:14-24]/
To be justified is to be saved from God's wrath, and to experience salvation. And as a result, we become adopted children of God, as part of the covenant family of God [Rom 4; Gal 3-4] and United to Christ with full assurance of salvation as a new believing Christians, as God actively looks upon us as righteous [Rom 5:1-11] (Present Active Indicative).
This is the glorious gospel of Grace. And as we lay our heads down tonight, we be can be assured that we have eternal life because of the merit's of Christ alone. Sola Fide (by faith alone).
A Thumbnail Sketch On The Doctrine Of Justification
The Doctrine of Justification in a nutshell. First the meaning of "justify" or "justified" is to declare, accept as righteous & all our sins forgiven. All mankind is under God's wrath for breaking His law [Rom 1:18-3:19]. As Paul states in [Rom 5:9]; "Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him."
Jesus took our sins and deserved wrath in our place on the cross. He also kept the law perfectly in thought, word, and deed. This is Christ's righteousness which is imputed {credited) to our account. His doing and dying in our place is imputed to us, and our sins are imputed to Christ.
By holding out the empty hand of faith, and receiving the "free gift" of justification [Rom 3:24; 5:12-19] we become justified and looked upon as perfectly righteous in God's eyes as we are clothed with the righteousness of Jesus Christ.
Faith is only the instrumental cause in our justification, that like a beggar accepts the free gift of justification. But this faith is saving faith, not the dead kind James speaks about [Jas 2:14-24]/
To be justified is to be saved from God's wrath, and to experience salvation. And as a result, we become adopted children of God, as part of the covenant family of God [Rom 4; Gal 3-4] and United to Christ with full assurance of salvation as a new believing Christians, as God actively looks upon us as righteous [Rom 5:1-11] (Present Active Indicative).
This is the glorious gospel of Grace. And as we lay our heads down tonight, we be can be assured that we have eternal life because of the merit's of Christ alone. Sola Fide (by faith alone).
The Doctrine Of Justification By Faith Alone Affirmed & Exegesis of [Rom 3:19-26]
The Doctrine Of Justification By Faith Alone Affirmed &
Exegesis of [Rom 3:19-26]
by Joel Sexton
Introduction
In [Rom 3:21-26] we find as many exegetes and commentators recognize as "the center of the entire Bible." The reason for this is because nowhere else do we find such a robust treatment of the Gospel. We have mankind's depravity, law & gospel, justification, the law of God, the righteousness and justice of God, imputation, the atonement (as a propitiation), the act of justification as a completely monergistic act of God.
Roman's is Paul's systematic treatment of the Gospel. And as such we must adhere to the structure of the book up to our present text {Rom 3:19-26] if we are to fully grasp the argument of Paul.
[Rom 1:1-7] we have Paul's prescript or salutation. [Rom 1:8-17]. And [Rom 1:18-3:18]. The latter is especially important as Paul is making one argument up until {Rom 3:19-26] and beyond.
In [Rom 1:18-3:18] Paul builds his case for what follows and then summarizes in [Rom 3:10-18] mankind, both Jew and Gentile under sin and the wrath of God. [Rom 1:18-32] Is God's judgment on the Gentile world, while [Rom 2:1ff] Is the Jewish world. [Rom 1:18; 2:5] make it very clear that God's wrath is on all of mankind.
Exegesis [Rom 3:19-26]
19 Now we know that whatever the Law says, it speaks to those who are under the Law, so that every mouth may be closed and all the world may become accountable to God; 20 because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin.
21 But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22 even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; 23 for all have sinned and fall short of the glory of God, 24 being justified as a gift by His grace through the redemption which is in Christ Jesus; 25 whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness because in the forbearance of God He passed over the sins previously committed; 26 for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus. [Rom 3:19-26]
"Now we know that whatever the Law says, it speaks to those who are under the Law so that every mouth may be closed and all the world may become accountable to God;" [Rom 3:19]
"Now we know" brings attention to something that is apparent. Paul here in vs. 19 is giving the climax to (vs. 10-18) in Paul's litany of texts quoted from the Psalms and Isaiah which condemn them especially that are "under the law" or more literally "in the law."The Jews particularly [Rom 2]. But the Gentiles are not off the hook as Paul places them in the same boat as the Jews before the litany of O.T. passages we read in vs. 9,
"What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin;''
The next verse begins with "as it is written" [Rom 3:10a] demonstrating that (vs. 9-18) is a condemnation of the total depravity of both Jew and Gentile.
Vincent strongly states when it comes to the legal, forensic, courtroom language of the text,
"Maybe stopped. Lit. fenced up. The effect of overwhelming evidence upon an accused party in court. May become guilty before God Rev.brought under the judgment of God. ûUpo>dikov under judgment occurs only here. In classical Greek, it signifies brought to trial or liable to be tried. So Plato, "Laws," 846, of a magistrate imposing unjust penalties. "Let him be liable to pay double to the injured party." Id., 879, "The Freeman who conspired with the slave shall be liable to be made a slave." The rendering brought under judgment regards God as the judge, but He is rather to be regarded as the injured party. Not God's judgments, but His rights are referred to. The better rendering is liable to pay penalty to God. [1]
Top Roman commentator Douglas Moo sums up the awesome scene of (vs. 19)
"The terminology of this clause reflects the imagery of the courtroom. 'Shutting the mouth' connotes the situation of the defendant who has no more to say in response to the charges brought against him or her. The Greek word translated 'accountable' occurs nowhere else in the Scriptures, but it is used in the extrabiblical Greek to mean 'answerable to' or 'liable to prosecution,' 'accountable.' Paul pictures God both as the one offended and as the judge who weighs the evidence and pronounces the verdict. The image, then, is of all humanity standing before God, accountable to him for willful and inexcusable violations of His will, awaiting the sentence of condemnation that their actions deserve." [2]
"Because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin.'' [Rom 3:20]
The phrase, "works of the law" has become a controversial phrase in the past couple of generations in Pauline studies. The predominant understanding in the New Perspective on Paul, (leading the charge being N.T. Wright) is this phrase just means "covenant badges" of Judaism. These "badges" are Jewish customs according to Torah that would make the Jew stand out in the Roman world. Sabbath, Festivals, circumcision, Kosher etc. [3][4][5]
This is one of the many problems with the New Perspective on Paul. [Gal 3:10-13] as well as this present passage refutes such a notion that "works of the law" means only part and not the law in its fullness.
Hypothetically Paul states in our present context [Rom 2:13] that one can be justified by law. That is in perfect obedience in thought, word, and deed their entire life. Of course, this is impossible. Why there is one who has kept the law perfectly in the place of mankind, in thought, word, and deed. Jesus Christ
The courtroom scene still carries on. The word "justified" (dikaioo) is a forensic, legal term. Robinson's Greek Lexicon states, "to regard as just, to declare one to be just." [6] Liddell & Scott, "to set right, amend." [7]
The law acts as a big stick. It "kills" [Rom 7:11], for "apart from the law sin is dead" ]Rom 7:8] as it produces "all manner of sin" and "wrath" [Rom 7:8; 4:15]. This is the law's job. It is to arouse sin in us so that it will work repentance in us so that we might flee to God with the empty hand of faith.
The works of the law, however, do not contribute anything to the justification of anyone; indeed, they are a great hindrance because they keep one from seeing himself as unrighteous and in need of justification. [8]
The great Lutheran Theologian C.F.W. Walther's exegesis and application of this text are most fitting. From his masterful work, "The Proper Distinction Between Law And God,"
"Here the apostle states the function of the Law: it produces, not love, but the knowledge of sin. A person can, indeed, possess that knowledge without the love of God.
Rom. 5:20 we read: The Law entered that the offense might abound. But where sin abounded, grace did much more abound. The Greek text reads: (ἵνα πλεονάσῃ τὸ παράπτωμα) that is, "that sin might be increased." Many sins are slumbering in a person who is still ignorant of the Law. Let the Law be preached to such a person forcefully, let it strike his conscience with lightning force, and the person will not become better, but worse. He begins to rear up against God and say: "What! Am I to be damned? True, I know that I am an enemy of God. But that is not my fault; I cannot help it." That is the effect of the preaching of the Law. It drives men to desperation. Blessed the person who has been brought to this point: he has taken a great step forward on the way to his salvation. Such a person will receive the Gospel with joy, while another who has never passed through an experience of this kind yawns when he hears the Gospel preached and says: "That is an easy way to get to heaven!" Only a poor sinner, on the brink of despair, realizes what a message of joy the Gospel is and joyfully receives it.
Rom. 4:15 the apostle writes: The Law worketh wrath. [Luther: wrath only.] It incites men, not to love of God, but only to hatred of Him.
Rom. 7:7-8 St. Paul says: What shall we say, then? Is the Law sin? God forbid! Nay, I had not known sin but by the Law; for I had not known lust except the Law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the Law sin was dead. We always reach out for what has been definitely forbidden. Man is always tempted to act contrary to an injunction or a prohibition. Even filthy Ovid had made this experience when he wrote: Nitimur in vetitum semper cupimusque negata. To be sure, even a heathen could have an experience of this kind. Ovid was a genius, but a profligate person. Among other things, he turned his thought also upon himself.
Gal. 3:21 the apostle writes: Is the Law, then, against the promises of God? God forbid! For if there had been a law given which could have given life, verily, righteousness should have been by the Law. Why this question and the hypothetical clause? The apostle, no doubt, means to make the intended negation stronger. Often when a question is raised concerning something which everybody knows is not so, the intention is to bring about a very strong negation. That is the case in this text: the apostle means to say: The Law certainly cannot save a person.
2 Cor. 3:6 we read: The letter killeth, but the spirit giveth life. This precious text is horribly perverted by the Evangelical (Unierte) Church. These people argue: It is wrong to insist on the letter of Scripture. The spirit, general ideas drawn from Scripture, is what must be held fast. Luther's action at Marburg, when he wrote the words: Τοῦτό ἐστι τὸ σῶμα μου and pointed to these words, again and again, is regarded as not a Christian action by these people. Indeed, Luther's action was not unionistic, but it was genuinely Christian. The meaning of the apostle in this text, as the further study will show you, is: The Law killeth, but the Gospel giveth life.
These Bible-texts are illustrated by beautiful examples recorded in Scripture, which relate exactly the conduct of certain persons before their conversion and after they had become believers. There are not many of these instances recorded, but all of them show that contrition does not flow from the love of God. " [9]
"But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets" [Rom 3:21]
"But now" shows a shift of Paul's thinking from the previous section which is a time of wrath [Rom 1:18-3:18]. The "righteousness of God" [Cf. Rom 1:16-17] God's saving work through Christ is now been disclosed. God's justice has now been fully satisfied with His Son who became "a propitiation" and a "curse" on behalf of mankind [Rom 3:25 cf. Rom 8:3; Gal 3:13]. This, Christ in His passive obedience in drinking "the cup" of God's wrath and fury [Jn 18:11} resulted in a total and complete atonement for Christ to proclaim, "It is finished.'' [Jn 19:30]. (More on this when we get to Rom 3:25),
The "righteousness of God" is witnessed in the Law and Prophets to no end! First the law (nomos). In [Ex 25-40] we see Yahweh's commandments concerning the building of the tabernacle. We have the differing "sin offerings" of [Lev 1-7], and of course, Yom Kippur, the Day of Atonement [Lev16], The "prophets" are replete with the picture of Jesus the Christ and His salvific work. In The Servant Songs [Isa 40-55], also what is sometimes called "Second Isaiah" [Isa 55-66]. The majestic prophet has Christ shining through on almost every page. The Great Shepherd [Eze 34] that gathers his flock at the end of the second exodus into Zion, the Davidic Kingdom [Isa 53]. This is not to mention the other prophets, the promises, and gospel imagery.
Even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction" [Rom 3:22]
This is Paul beginning to unpack his thematic statement of Romans, [Rom 1:16-17]. In "the righteousness of God" as stated above, is His salvific act in Justification. So the text with that in mind would read, "Even the salvific act of justification through faith in Jesus Christ...". This echoes back again to (vs.9), "What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin." The ground is level at the foot of the cross!
For all have sinned and fall short of the glory of God, [Rom 3:23]
The conjunction, for" (gar) ties in [vs.22) which give us, "For there is no distinction for all have sinned and fall short of the glory of God." [Rom 3:22b, 23] The "glory" (doxa) here in context would be the presence of God that was lost in Adam. Because of the fall and original sin we have been guarded against this presence ever since, except for the High Priest's work on the Day of Atonement once a year. [Lev 16]. This, of course, has been fulfilled with Christ at His ascension. He brought us into the "presence behind the veil" [Heb 10:20] as a "forerunner" on our behalf with His blood." [Heb 6:19-20].
Believer's in the act of faith and baptism are translated from the "outer tabernacle" [Heb 9] into the Most Holy Place, the "inner tabernacle" by the blood of Christ [Eph 2:6; Col 2:12]
This has been retained by those who have been justified by faith in that we now have that hope, [Rom 5:1-2]. This reality is expounded by Paul latter in Romans [Rom 8:18-24}.
Being justified as a gift by His grace through the redemption which is in Christ Jesus [Rom 3:24]
Here in (vs. 24-26), we get to the meat of this rich and awesome passage of Scripture [Rom 3:21-26]
Freely Gift (NASB)
Siopedv, adv. (SleptA), gratis, gratuitously, a) pr. i. e. freely, without requital, Matt. 10. 8. b) in the sense of groundlessly, without cause, John 15. 25; Gal. 2. 21 apa Xpiorrbs Swgeavairedave, i. e. ' then there was no cause why Christ should suffer.' [10]
We are d..e.., justified that is gratuitous, without anything, even the least thing, is required of us. Accordingly, we poor sinners praise God for the place of refuge He has prepared for us, where we can flee even when we have to come to Him as utterly lost, insolvent beggars, who have not the least ability to offer to God something that they have achieved. All that we can offer Him is our sins, nothing else. But for that very reason, Jesus regards us as His proper clients. We honor Him as our faithful Savior by making His Gospel our refuge, but we deny Him if we come to Him offering Him something for what He gives us. [11]
From Robert H, Mounce's standard commentary on Romans,
We underestimate the hopelessness of our sinful state, At best, any righteousness by works would be desperately inadequate. By God's grace, we are granted a right standing with him. The basis for this redemptive process us Christ Jesus, The gospel centers in the atoning work of God's unique and only Son. Redemption is found in him and him alone. [12]
In confronting justification, we encounter the leading doctrinal contribution of Romans. To get the meaning of the doctrine, some attention must be given to terminology,... In classical Greek dikaioō, was sometimes used in the sense to mean "do right by a person, give him justice." As a result, it could be used in the sense of "condemn.'' But in its biblical setting it is used in the opposite sense, namely to "acquit" (Exod 23:7; Deut 25:1). It is clear both from the OT and the NT that dikaioō is a forensic term: it is the language of the law court. But to settle on ''acquittal'' as the meaning of justification is to express only a part of the range of the word, even though an important part (Acts 13:39).
There is a positive side that is even more prominent in the NT usage-"to consider, or declare to be righteous." The word does not mean "to make righteous," that is, to effect a change of character. Because he considered it ethically deplorable that God should account righteous those who have been and to some extent continue to be sinful, Good-speed defied the linguistic evidence and rendered dikaioo "to make upright."He failed to realize that the question of character and conduct belongs to a different area, namely sanctification and is taken up by Paul in due course, whereas justification relates to status and not to condition. [13]
It should also be noted the same Greek word used here for redemption is also found in [Eph 1:7; Col 11:14] where Paul used it in connection to the blood of Christ.
Whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness because in the forbearance of God He passed over the sins previously committed [Rom 3:25]
The understanding of the word "displayed" (NASB) or "set forth" (KJV) is similar to Paul in [Eph 1:9], " He made known to us the mystery of His will, according to His kind intention which He purposed in Him.
We notice concerning "displayed" that this means to foreordain or to predestine. Peter writes, "For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you" [1Pet 1:20].
by Joel Sexton
"Publicly denotes something that is done in the open for all to witness. Unlike the ark of the covenant which was hidden behind the veil in the Holy of Holies, Jesus the true " word" (logos) [Jn 1:1, 14) is not hidden away in an ark to be seen once a year by the High Priest only, but has been publicly displayed in His ministry and atoning death on the cross. It pleased God for Him to bear our sins in the presence of ungodly men [Isa 52:13-53:13].
The forensic atonement of Christ tied into justification is also clearly stated by Paul in 2 Corinthians;
Namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation. Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God. He made Him who knew no sin to be sin on our behalf so that we might become the righteousness of God in Him [2 Cor 5:19-21]
We see here a picture of Objective Justification and Subjective Justification [cf. Rom 5:12-19].
In vs. 24 we see redemption or ransom as a forensic act. Man is being ransomed from God's wrath. Even more explicit in showing that the atonement is a forensic penal substitutionary one, Paul used the word propitiation (hilasterion)
Douglas Moo asserts, ''When to the linguistic evidence we add the evidence of the context of Rom . 1-3 where the wrath of God is an overarching theme (1:18; cf. 2:5), the conclusion that hilastērion includes reference to the turning away of God's wrath is inescapable'' [14]
For the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus. [Rom 3:26]
"His righteousness" would be that of Yahweh. It was to be demonstrated at the present time in Christ. God did not overlook sin at all but has dealt with it in Christ. Him drinking the cup of fury willingly for mankind. This was to show that Yahweh is righteous and just. He has his justice met in His broken law by the vicarious satisfaction of His Son.
That way He is just and the justifier of the one who trusts in Christ. God is the justifier! Just like faith is a "gift" vs. 24. The whole act of justification is a Divine Monergetic act where the sinner simply opens up the empty hand of faith.
Penal Forensic Atonement In Relation To Justification Exegesis [Gal 3:10-14]
by Joel Sexton
When Moses had finished speaking all these words to all Israel, he said to them, “Take to your heart all the words with which I am warning you today, which you shall command your sons to observe carefully, even all the words of this law. For it is not an idle word for you; indeed it is your life. And by this word, you will prolong your days in the land, which you are about to cross the Jordan to possess.” [Deut 32:45-47]
In Israel's obstinance in the 40 years of wilderness wandering (which should have taken less than two weeks) shows us how depraved the human condition really is. The Lord was faithful to her. He bore her like an eagle, their shoes didn't wear out, manna upon request from heaven, water out of the rock, which was Christ etc.
And to be in the land was to be in the presence of God. Just as Adam and Eve in the garden in the presence of God, in paradise, they lost that presence, they were cast out of the presence of God/ They were no longer in fellowship with God and died spiritually that day. Dying thou shall die indicates they began dying physically that day as well.
So Israel in the land would be in the presence of God. How so? Because in the land they were to have "rest" [cf. Gen 2:2-3] as the rest of the Old Testament attests to. They would have "rest from all... enemies round about" [Deut 12:1-; 25:10]. And the land would "rest, and enjoy her sabbaths" [Lev 26:34].
The covenant blessings and cursings of Lev 26; Deut 28-30 speaks of these blessings if she kept the law in its entirety. And one of those blessings was the temple cult and sacrificial system, because within the temple itself, behind the veil in the Most Holy Place we have the Shekinah glory. The presence of God on earth. And to be in the presence of God is to have salvation. And so above the mercy seat, between the cherubim the Shekinah glory, the very presence of God. So what was lost in Adam is restored in Christ [Rom 5:12-19]. Paradise restored.
Now we will get into the meaning of penal substitutionary atonement.
First what we will not cover. We will not be covering all of the different views of the atonement. Secondly. We will not be covering all of the texts that speak specifically to the forensic nature of the atonement, as space will not allow. But we will be covering Gal 3:10-14 as our main text, then move onto a handful of other passages, they being; [Rom 8:1-4; 2 Cor 5:19-21;1 Heb 1:5; 9]. Third and lastly we will not be covering other atonement motif and texts found in scripture as that is simply not possible in such a short space. Some of the other biblical motifs are redemption, ransom, reconciliation, etc.
We will, however, cover the specific terms in our exegesis that deal head-on with the forensic aspect of the atonement. Propitiation, Mercy Seat, Curse and so on.
Now to our question. What is penal atonement? Why is it important. And what does this have to do with Justification and Imputation?
There are a few names to the view we are espousing, Penal Substitutionary Atonement. Penal Atonement and Forensic Atonement. When we think of the word forensic we think of evidence produced by the prosecution against the defendant. With the judge with the power to pronounce guilty or acquittal. This is legal terminology found within the N.T. from Mtt-Rev uses, often times whole chapters.
The term vicarious satisfaction, in particular, is used to express the following truths: a) God, according to His perfect justice demands of all men perfect obedience to His Law, and His wrath is upon all who do not fulfill it, Gal. 3, 10; b) Christ, by His perfect (active and passive) obedience, has satisfied the demands of divine justice in man's stead, Gal. 4, 4. 5; 3, 13; 1 Pet. 3, 18, and has thus turned the wrath of God into grace, or favor, Rom. 5, 10; c) through Christ's satisfaction all men were reconciled unto God, 2 Cor. 5,18-21; that is to say, God is no longer angry with sinners and no longer imputes to them their transgressions, but has graciously
forgiven them all their sins, Rom. 5, 10. 18. 19.
The Formula of Concord thus emphasizes this comforting doctrine: "Since it is the obedience, as above mentioned, . . . of the entire person, it is a complete satisfaction and expiation for the human race, by which the eternal, immutable righteousness of God, revealed in the Law, has been satisfied and is thus our righteousness, which avails before God and is revealed in the Gospel and upon which faith relies before God, which God imputes to faith, as it is written, Rom.5,19; 1John1,7; Hab.2,4; Rom.1,17." (Thor. Decl., III, 57.) So also the Apology says: "The Law condemns all men; but Christ, because without sin He has borne the punishment of sin and has been made a victim for us, has removed that right of the Law to accuse and condemn those who believe in Him, because He Himself is the Propitiation for them, for whose sake we now are accounted righteous. But since they are accounted righteous, the Law cannot accuse or condemn them, even though they have not actually satisfied the Law." (Art. III, 58.) [Christian Dogmatics, Mueller, pg. 309] [1]
Gal 3:10-14
"For as many as are of the works of the Law are under a curse; for it is written, “Cursed is everyone who does not abide by all things written in the book of the law, to perform them.” Now that no one is justified by the Law before God is evident; for, “The righteous man shall live by faith.” However, the Law is not of faith; on the contrary, “He who practices them shall live by them.” Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, “Cursed is everyone who hangs on a tree”— 14 in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith."
Now we have to ask. How do we get to this point in the epistle to the Galatians. It is not hard tracing the steps backwards as Paul's apologetic of the gospel is woven from beginging to end. Much like Romans is Paul's systematic prestenation of the Gospel so is Galatians Paul\s defense of the gospel.
Some suggest that by works of law Paul just means covenant badges of ethnic Israel. Boundaries, food laws, circumcision, Sabbath, things that make the jew stand out in the Roman world. [2][3][4] The problem with this, of course, is that a major Pauline passage on the matter states "works of the law" is, in fact, the entire Mosaic law, Torah. This is why the founder of the New Perspective on Paul, E.P. Sanders has backed off of this definition when other scholars pointed out passages like this [5]. So then, clearly by this section in Galatians, we can see that the works of the law refers to the law in its etirety, not just covenant badges, or the ten commandments but the whole thing. Torah.
When Paul says the curse of God is attached to those who do not abide in all things, the Greek adjective here "pas" means exactly the whole [6] [7]. Which it turn means without exception. To cause and to make appear less. This needs to be said and done by the self-righteous one.
As has been pointed out on others, that in the passage his argument would not hold up if it wasn't true that man can keep the law perfectly in all aspects and faculties. Christ to the Rich young ruler affirms that yes for life eternal keep the law! You want to take that direction, keep it. But not how man is inclined to, but how God directs us too. Paul a couple chapters later in 5:3-4 says,
And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. [Gal 5:3-4}
This is Paul's argument in Galatians as a whole, We See that from ch 1:6-2:21 Paul states one is accursed, or damned for trusting in a false gospel which happens to be a justification by law instead of the sole righteousness of Christ Paul pins vs 6-7, "those who are of faith" to vs 10 those of the works of the law. [8]
Next, we have the curse motif which we will touch on more when we get to vs 13 but briefly. Paul again is playing the curse motif off of blessing, condemnation vs justification
Walther sums up the latter half of vs 10 by saying,
Paul writes: For as many as are of the works of the Law are under the curse; for it is written, Cursed is every one that continueth not in all things which are in the Book of the Law to do them. If you would direct men to do good works and for their comfort add a remark like this: “You should, indeed, be perfect; however, God does not demand the impossible from us. Do what you can in your weakness; only be sincere in your intention!” — I said, if you would speak thus, you would be preaching a damnable doctrine; for that is a shameful corruption of the Law. God never spoke like that from Sinai. [9]
Lastly, from one of the best commentaries on Galatians, Luther makes the point,
"Hence, the statement of Moses, “Cursed is every one that continueth not in all things which are written in the book of the law to do them,” is not contrary to Paul. Moses requires perfect doers of the Law. But where will you find them? Nowhere. Moses himself confessed that he was not a perfect doer of the Law. He said to the Lord: “Pardon our iniquity and our sin.” Christ alone can make us innocent of any transgression. How so? First, by the forgiveness of our sins and the imputation of His righteousness. Secondly, by the gift of the Holy Ghost, who engenders new life and activity in us." [10]
The fact that Paul asserts in vs 10 that the one seeking justification by law have to keep the whole of it unsevered is clearly displayed. Hypothetically if one could keep the entire law in word thought & in deed they can inherit eternal life. But Paul wants the Galatians to let that sink in and then it will be displayed on their conscience that this feat is impossible.
Then we have the joyous news that Jesus Christ, has purchased for us from Gods Condemnation by being accursed for us, in our feeble attempt at dancing with law. Since the Galatian churches have slid from the gospel Paul needs to press the law on them. It's just demands so they might be broken of it and receive the merits of Christ. This being so not only for his passive obedience in our imputation but also his active as vs 14 Paul points back to vs 1, and we find in vs 6-7 specifically Imputation of Christ's active obedience in his sinless life to the law as in the connection statement in Gal 2:19-21.
11 Now that no one is justified by the Law before God is evident; for, “The righteous man shall live by faith.”
A person becomes righteous in the sight of God solely by faith. What conclusion must be drawn from this fact? This, that th Law cannot make any person righteous because it has not a word to say about justifying and saving faith. That information is found only in th Gospel. In other words, the Law has nothing to say about grace. [11]
12 However, the Law is not of faith; on the contrary, “He who practices them shall live by them.”
The Law is not of faith; but, The man that doeth them shall live in them. This is an exceedingly important passage. The Law has nothing to say about forgiveness, about grace. The Law does not say: “If you are contrite if you begin to make amends, the remainder of your trespasses will be forgiven.” Not a word of this is found in the law. The law issues only commands and demands. The Gospel, on the other hand, only makes offers. It means, not to take anything, but only to give. [12] Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, “Cursed is everyone who hangs on a tree”—
In Matthew's gospel, we read,
"And He went a little beyond them, and fell on His face and prayed, saying, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will" [Mtt 26:39]
The agony in the garden is often overlooked. This was a time of dread for the Lord. For the first time in eternity, the presence of the father would be withdrawn. And Christ would be accursed and filthy in his sight, as all of the sins committed would be condemned in Him by the cup of wrath.
We see in the Prophets and in Revelation this theme of God's cup of fury. In Isa 51, Yahweh's cup of wrath was full for Judah. And she recieved her wrath through the Neo-Babylonian besiging Jerusalem and destroying it in 586 B.C. A rod of God's anger.
One of the foremost Isaianic scholars of today J. Alec Motyer makes the following observation in his commentary on Isa 51:17f.
"All life's experiences are blended into a cup for us by the Lord but especially the due apportionment of his wrath (Pss. 11:6; 75:8-9; Je 25:15ff' Ezk 23:31ff.) The cup represents his personal decision and appointment (Mt. 26:39; Jn:18:11). The goblet that makes men stagger/' the goblet of the cup of trembling' is a double expression to emphasize the idea. Stagger/ 'tremble' is not the staggering walk of the intoxicated but the final stages of tremens: a picture of being hopeless, irretrievably under the wrath of God." [13]
In John's gospel, we see a more vivid picture. One of Peter again being used by the devil, In thinking in earthly terms instead of spiritual, Peter physically tries to stop the arrest of Jesus. But Jesus rebukes him as Satan did not want Christ to drink that cup. Because if he did, he drank it for you, and for me. And by believing, receiving, in Christ's work in our place we become new creatures, redeemed adopted children of God who is covered with the garments of Christ's holiness. What a wonderful thing He did for you. He did what He came to do, submit to the father, even unto death.
Walther powerfully states, "Were we to ask Christ, 'What is expected of me in order that I may be saved?' He would answer: 'No works; I have done all the works that had to be done. You need not to drink one drop of the cup that I had to drink.” [14]
"In order that in Christ Jesus the blessing of Abraham might come to the Gentiles so that we would receive the promise of the Spirit through faith." [Gal 3:14]
Even so, Abraham believed God, and it was reckoned to him as righteousness. Therefore, be sure that it is those who are of faith who are sons of Abraham. [Gal 3:6-7]
In vss. 6-7 Paul is comparing those who are of faith and justified by so, to those who are of works of the law. Also, there is a contrast between those who live by faith and those who must live by the law continues to receive justification
In verse 14, Paul brings us back to the beginning of the chapter of how the churches in Galatia received the Spirit... The curse here is utter destruction, and condemnation. [15]
In Rom 3, Heb 1, 1 Jn 2 Jesus is called a propitiation. The appeasement of judicial wrath. Rom 8:1-4 we see there is no condemnation, or u could say curse for us since Jesus became a curse for us, in his death and also fulfilled the law in our stead. Sam chapter v 34 who is he that condemns, Christ Jesus is He who died, yes rather who was raised to the right hand interceeding his blood on our behalf.
The atonement theme is found majestically in the wonderful book of Hebrews, Jesus has obtained eternal redemption for us 9:15 because as ch 9 states he made a once for all perfect pleasing to God atonement. 10;14. For by one offering He has perfected for all time, who that is sanctified. Because of this one sacrifice, we are continually being pronounced upon and found perfectly obedient and without sin because of Christ's offering and intercession.
Gal 1:6-9 cf 2:11-3:1,, flows, one argument like Romans, Romans is Paul's systematic thesis on the gospel while Galatians is the gospel's vigours defense. The cult killer I call it
The diachrony of the law and spirit under the new covenant is a major theme for Paul. We see this in Rom 7:1-13 as well as 2 Cor 3:6
My paraphrase of Gal 3:10-14
Those that are Justified by faith shall continue to walk in that declaration, as opposed to those who try to be justified by law must continue in all things written therein.
NOTES
[1] Christian Dogmatics, John Theodore Mueller TH. D., pg. 309, ST. Louxs, Mo.
CONCORDIA PUBLISWNG HOUSE, 1934, Copyright 1984 by CONCORDIA PUBLISHING HOUSE St. Louts, Mo.
[2] The New Interpreter's Bible Commentary, Copyright 2015, Abingdon Press. vol ix, Romans, N.T. Wright, pgs 375, 404, 554
[3] The New Interpreter's Bible Commentary, Copyright 2015, Abingdon Press vol ix, Galatians, Richard B. Hays, pgs 1068-1069
[4] Studies in the New Perspective on Paul Essays and Reviews, Don Garlington, pgs 138-141
[5] The New Perspective on Paul by D.A. Carson, lecture, https://www.youtube.com/watch?v=VQ_3JUms2Bw&t=185s
[6] H.G. Liddell, R. Scott, H.S. Jones R, McKenzie - A Greek and English Lexicon (1940), A Simplified Edition , by Didier Fontaine
[7] Thayer, Henry, Joseph, A Greek-English Lexicon Of The New Testament, American Book Company, pg. 515
[8] The Lutheran Commentary; A Plain Exposition Of The Holy Scriptures Of The New Testament, edited by, Jacobs Eyster Henry, vol. viii. The Christian Literature Co. New York, Copyright, 1897, The Christian Literature Company, pg. 371
[9] Walther, W.F.C.The Proper Distinction of Law And Gospel, Copyright 2014, Just and Sinner , pg. 102
[10] Grand Rapids: Zondervan,1939, A Commentary on St. Paul’s Epistle to the Galatians by Martin Luther , pg. 59
[11] Walther, W.F.C.The Proper Distinction of Law And Gospel, Copyright 2014, Just and Sinner , pg. 101
[12] Walther, W.F.C.The Proper Distinction of Law And Gospel, Copyright 2014, Just and Sinner , pg. 19
[13] IVP Academic, An imprint of InterVarsity Press, Downers Grove, 1993, Motyer, J.A. The Prophecy Of Isaiah: An Introduction & Commentary
[14] Walther, W.F.C.The Proper Distinction of Law And Gospel, Copyright 2014, Just and Sinner , pg. 27
[15] George Bell, London, 186 Flet Street, 1851, Dr. Robinson's Greek Lexicon To New Testament Lexicon, pg. 297
When Moses had finished speaking all these words to all Israel, he said to them, “Take to your heart all the words with which I am warning you today, which you shall command your sons to observe carefully, even all the words of this law. For it is not an idle word for you; indeed it is your life. And by this word, you will prolong your days in the land, which you are about to cross the Jordan to possess.” [Deut 32:45-47]
In Israel's obstinance in the 40 years of wilderness wandering (which should have taken less than two weeks) shows us how depraved the human condition really is. The Lord was faithful to her. He bore her like an eagle, their shoes didn't wear out, manna upon request from heaven, water out of the rock, which was Christ etc.
And to be in the land was to be in the presence of God. Just as Adam and Eve in the garden in the presence of God, in paradise, they lost that presence, they were cast out of the presence of God/ They were no longer in fellowship with God and died spiritually that day. Dying thou shall die indicates they began dying physically that day as well.
So Israel in the land would be in the presence of God. How so? Because in the land they were to have "rest" [cf. Gen 2:2-3] as the rest of the Old Testament attests to. They would have "rest from all... enemies round about" [Deut 12:1-; 25:10]. And the land would "rest, and enjoy her sabbaths" [Lev 26:34].
The covenant blessings and cursings of Lev 26; Deut 28-30 speaks of these blessings if she kept the law in its entirety. And one of those blessings was the temple cult and sacrificial system, because within the temple itself, behind the veil in the Most Holy Place we have the Shekinah glory. The presence of God on earth. And to be in the presence of God is to have salvation. And so above the mercy seat, between the cherubim the Shekinah glory, the very presence of God. So what was lost in Adam is restored in Christ [Rom 5:12-19]. Paradise restored.
Now we will get into the meaning of penal substitutionary atonement.
First what we will not cover. We will not be covering all of the different views of the atonement. Secondly. We will not be covering all of the texts that speak specifically to the forensic nature of the atonement, as space will not allow. But we will be covering Gal 3:10-14 as our main text, then move onto a handful of other passages, they being; [Rom 8:1-4; 2 Cor 5:19-21;1 Heb 1:5; 9]. Third and lastly we will not be covering other atonement motif and texts found in scripture as that is simply not possible in such a short space. Some of the other biblical motifs are redemption, ransom, reconciliation, etc.
We will, however, cover the specific terms in our exegesis that deal head-on with the forensic aspect of the atonement. Propitiation, Mercy Seat, Curse and so on.
Now to our question. What is penal atonement? Why is it important. And what does this have to do with Justification and Imputation?
There are a few names to the view we are espousing, Penal Substitutionary Atonement. Penal Atonement and Forensic Atonement. When we think of the word forensic we think of evidence produced by the prosecution against the defendant. With the judge with the power to pronounce guilty or acquittal. This is legal terminology found within the N.T. from Mtt-Rev uses, often times whole chapters.
The term vicarious satisfaction, in particular, is used to express the following truths: a) God, according to His perfect justice demands of all men perfect obedience to His Law, and His wrath is upon all who do not fulfill it, Gal. 3, 10; b) Christ, by His perfect (active and passive) obedience, has satisfied the demands of divine justice in man's stead, Gal. 4, 4. 5; 3, 13; 1 Pet. 3, 18, and has thus turned the wrath of God into grace, or favor, Rom. 5, 10; c) through Christ's satisfaction all men were reconciled unto God, 2 Cor. 5,18-21; that is to say, God is no longer angry with sinners and no longer imputes to them their transgressions, but has graciously
forgiven them all their sins, Rom. 5, 10. 18. 19.
The Formula of Concord thus emphasizes this comforting doctrine: "Since it is the obedience, as above mentioned, . . . of the entire person, it is a complete satisfaction and expiation for the human race, by which the eternal, immutable righteousness of God, revealed in the Law, has been satisfied and is thus our righteousness, which avails before God and is revealed in the Gospel and upon which faith relies before God, which God imputes to faith, as it is written, Rom.5,19; 1John1,7; Hab.2,4; Rom.1,17." (Thor. Decl., III, 57.) So also the Apology says: "The Law condemns all men; but Christ, because without sin He has borne the punishment of sin and has been made a victim for us, has removed that right of the Law to accuse and condemn those who believe in Him, because He Himself is the Propitiation for them, for whose sake we now are accounted righteous. But since they are accounted righteous, the Law cannot accuse or condemn them, even though they have not actually satisfied the Law." (Art. III, 58.) [Christian Dogmatics, Mueller, pg. 309] [1]
Gal 3:10-14
"For as many as are of the works of the Law are under a curse; for it is written, “Cursed is everyone who does not abide by all things written in the book of the law, to perform them.” Now that no one is justified by the Law before God is evident; for, “The righteous man shall live by faith.” However, the Law is not of faith; on the contrary, “He who practices them shall live by them.” Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, “Cursed is everyone who hangs on a tree”— 14 in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith."
Now we have to ask. How do we get to this point in the epistle to the Galatians. It is not hard tracing the steps backwards as Paul's apologetic of the gospel is woven from beginging to end. Much like Romans is Paul's systematic prestenation of the Gospel so is Galatians Paul\s defense of the gospel.
Some suggest that by works of law Paul just means covenant badges of ethnic Israel. Boundaries, food laws, circumcision, Sabbath, things that make the jew stand out in the Roman world. [2][3][4] The problem with this, of course, is that a major Pauline passage on the matter states "works of the law" is, in fact, the entire Mosaic law, Torah. This is why the founder of the New Perspective on Paul, E.P. Sanders has backed off of this definition when other scholars pointed out passages like this [5]. So then, clearly by this section in Galatians, we can see that the works of the law refers to the law in its etirety, not just covenant badges, or the ten commandments but the whole thing. Torah.
When Paul says the curse of God is attached to those who do not abide in all things, the Greek adjective here "pas" means exactly the whole [6] [7]. Which it turn means without exception. To cause and to make appear less. This needs to be said and done by the self-righteous one.
As has been pointed out on others, that in the passage his argument would not hold up if it wasn't true that man can keep the law perfectly in all aspects and faculties. Christ to the Rich young ruler affirms that yes for life eternal keep the law! You want to take that direction, keep it. But not how man is inclined to, but how God directs us too. Paul a couple chapters later in 5:3-4 says,
And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. [Gal 5:3-4}
This is Paul's argument in Galatians as a whole, We See that from ch 1:6-2:21 Paul states one is accursed, or damned for trusting in a false gospel which happens to be a justification by law instead of the sole righteousness of Christ Paul pins vs 6-7, "those who are of faith" to vs 10 those of the works of the law. [8]
Next, we have the curse motif which we will touch on more when we get to vs 13 but briefly. Paul again is playing the curse motif off of blessing, condemnation vs justification
Walther sums up the latter half of vs 10 by saying,
Paul writes: For as many as are of the works of the Law are under the curse; for it is written, Cursed is every one that continueth not in all things which are in the Book of the Law to do them. If you would direct men to do good works and for their comfort add a remark like this: “You should, indeed, be perfect; however, God does not demand the impossible from us. Do what you can in your weakness; only be sincere in your intention!” — I said, if you would speak thus, you would be preaching a damnable doctrine; for that is a shameful corruption of the Law. God never spoke like that from Sinai. [9]
Lastly, from one of the best commentaries on Galatians, Luther makes the point,
"Hence, the statement of Moses, “Cursed is every one that continueth not in all things which are written in the book of the law to do them,” is not contrary to Paul. Moses requires perfect doers of the Law. But where will you find them? Nowhere. Moses himself confessed that he was not a perfect doer of the Law. He said to the Lord: “Pardon our iniquity and our sin.” Christ alone can make us innocent of any transgression. How so? First, by the forgiveness of our sins and the imputation of His righteousness. Secondly, by the gift of the Holy Ghost, who engenders new life and activity in us." [10]
The fact that Paul asserts in vs 10 that the one seeking justification by law have to keep the whole of it unsevered is clearly displayed. Hypothetically if one could keep the entire law in word thought & in deed they can inherit eternal life. But Paul wants the Galatians to let that sink in and then it will be displayed on their conscience that this feat is impossible.
Then we have the joyous news that Jesus Christ, has purchased for us from Gods Condemnation by being accursed for us, in our feeble attempt at dancing with law. Since the Galatian churches have slid from the gospel Paul needs to press the law on them. It's just demands so they might be broken of it and receive the merits of Christ. This being so not only for his passive obedience in our imputation but also his active as vs 14 Paul points back to vs 1, and we find in vs 6-7 specifically Imputation of Christ's active obedience in his sinless life to the law as in the connection statement in Gal 2:19-21.
11 Now that no one is justified by the Law before God is evident; for, “The righteous man shall live by faith.”
A person becomes righteous in the sight of God solely by faith. What conclusion must be drawn from this fact? This, that th Law cannot make any person righteous because it has not a word to say about justifying and saving faith. That information is found only in th Gospel. In other words, the Law has nothing to say about grace. [11]
12 However, the Law is not of faith; on the contrary, “He who practices them shall live by them.”
The Law is not of faith; but, The man that doeth them shall live in them. This is an exceedingly important passage. The Law has nothing to say about forgiveness, about grace. The Law does not say: “If you are contrite if you begin to make amends, the remainder of your trespasses will be forgiven.” Not a word of this is found in the law. The law issues only commands and demands. The Gospel, on the other hand, only makes offers. It means, not to take anything, but only to give. [12] Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, “Cursed is everyone who hangs on a tree”—
In Matthew's gospel, we read,
"And He went a little beyond them, and fell on His face and prayed, saying, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will" [Mtt 26:39]
The agony in the garden is often overlooked. This was a time of dread for the Lord. For the first time in eternity, the presence of the father would be withdrawn. And Christ would be accursed and filthy in his sight, as all of the sins committed would be condemned in Him by the cup of wrath.
We see in the Prophets and in Revelation this theme of God's cup of fury. In Isa 51, Yahweh's cup of wrath was full for Judah. And she recieved her wrath through the Neo-Babylonian besiging Jerusalem and destroying it in 586 B.C. A rod of God's anger.
One of the foremost Isaianic scholars of today J. Alec Motyer makes the following observation in his commentary on Isa 51:17f.
"All life's experiences are blended into a cup for us by the Lord but especially the due apportionment of his wrath (Pss. 11:6; 75:8-9; Je 25:15ff' Ezk 23:31ff.) The cup represents his personal decision and appointment (Mt. 26:39; Jn:18:11). The goblet that makes men stagger/' the goblet of the cup of trembling' is a double expression to emphasize the idea. Stagger/ 'tremble' is not the staggering walk of the intoxicated but the final stages of tremens: a picture of being hopeless, irretrievably under the wrath of God." [13]
In John's gospel, we see a more vivid picture. One of Peter again being used by the devil, In thinking in earthly terms instead of spiritual, Peter physically tries to stop the arrest of Jesus. But Jesus rebukes him as Satan did not want Christ to drink that cup. Because if he did, he drank it for you, and for me. And by believing, receiving, in Christ's work in our place we become new creatures, redeemed adopted children of God who is covered with the garments of Christ's holiness. What a wonderful thing He did for you. He did what He came to do, submit to the father, even unto death.
Walther powerfully states, "Were we to ask Christ, 'What is expected of me in order that I may be saved?' He would answer: 'No works; I have done all the works that had to be done. You need not to drink one drop of the cup that I had to drink.” [14]
"In order that in Christ Jesus the blessing of Abraham might come to the Gentiles so that we would receive the promise of the Spirit through faith." [Gal 3:14]
Even so, Abraham believed God, and it was reckoned to him as righteousness. Therefore, be sure that it is those who are of faith who are sons of Abraham. [Gal 3:6-7]
In vss. 6-7 Paul is comparing those who are of faith and justified by so, to those who are of works of the law. Also, there is a contrast between those who live by faith and those who must live by the law continues to receive justification
In verse 14, Paul brings us back to the beginning of the chapter of how the churches in Galatia received the Spirit... The curse here is utter destruction, and condemnation. [15]
In Rom 3, Heb 1, 1 Jn 2 Jesus is called a propitiation. The appeasement of judicial wrath. Rom 8:1-4 we see there is no condemnation, or u could say curse for us since Jesus became a curse for us, in his death and also fulfilled the law in our stead. Sam chapter v 34 who is he that condemns, Christ Jesus is He who died, yes rather who was raised to the right hand interceeding his blood on our behalf.
The atonement theme is found majestically in the wonderful book of Hebrews, Jesus has obtained eternal redemption for us 9:15 because as ch 9 states he made a once for all perfect pleasing to God atonement. 10;14. For by one offering He has perfected for all time, who that is sanctified. Because of this one sacrifice, we are continually being pronounced upon and found perfectly obedient and without sin because of Christ's offering and intercession.
Gal 1:6-9 cf 2:11-3:1,, flows, one argument like Romans, Romans is Paul's systematic thesis on the gospel while Galatians is the gospel's vigours defense. The cult killer I call it
The diachrony of the law and spirit under the new covenant is a major theme for Paul. We see this in Rom 7:1-13 as well as 2 Cor 3:6
My paraphrase of Gal 3:10-14
Those that are Justified by faith shall continue to walk in that declaration, as opposed to those who try to be justified by law must continue in all things written therein.
NOTES
[1] Christian Dogmatics, John Theodore Mueller TH. D., pg. 309, ST. Louxs, Mo.
CONCORDIA PUBLISWNG HOUSE, 1934, Copyright 1984 by CONCORDIA PUBLISHING HOUSE St. Louts, Mo.
[2] The New Interpreter's Bible Commentary, Copyright 2015, Abingdon Press. vol ix, Romans, N.T. Wright, pgs 375, 404, 554
[3] The New Interpreter's Bible Commentary, Copyright 2015, Abingdon Press vol ix, Galatians, Richard B. Hays, pgs 1068-1069
[4] Studies in the New Perspective on Paul Essays and Reviews, Don Garlington, pgs 138-141
[5] The New Perspective on Paul by D.A. Carson, lecture, https://www.youtube.com/watch?v=VQ_3JUms2Bw&t=185s
[6] H.G. Liddell, R. Scott, H.S. Jones R, McKenzie - A Greek and English Lexicon (1940), A Simplified Edition , by Didier Fontaine
[7] Thayer, Henry, Joseph, A Greek-English Lexicon Of The New Testament, American Book Company, pg. 515
[8] The Lutheran Commentary; A Plain Exposition Of The Holy Scriptures Of The New Testament, edited by, Jacobs Eyster Henry, vol. viii. The Christian Literature Co. New York, Copyright, 1897, The Christian Literature Company, pg. 371
[9] Walther, W.F.C.The Proper Distinction of Law And Gospel, Copyright 2014, Just and Sinner , pg. 102
[10] Grand Rapids: Zondervan,1939, A Commentary on St. Paul’s Epistle to the Galatians by Martin Luther , pg. 59
[11] Walther, W.F.C.The Proper Distinction of Law And Gospel, Copyright 2014, Just and Sinner , pg. 101
[12] Walther, W.F.C.The Proper Distinction of Law And Gospel, Copyright 2014, Just and Sinner , pg. 19
[13] IVP Academic, An imprint of InterVarsity Press, Downers Grove, 1993, Motyer, J.A. The Prophecy Of Isaiah: An Introduction & Commentary
[14] Walther, W.F.C.The Proper Distinction of Law And Gospel, Copyright 2014, Just and Sinner , pg. 27
[15] George Bell, London, 186 Flet Street, 1851, Dr. Robinson's Greek Lexicon To New Testament Lexicon, pg. 297
Come Just As You Are: A Lowly Beggar Under The Wrath Of Almighty God
Come Just As You Are:
A Lowly Beggar Under The Wrath Of Almighty God
By Joel Sexton
" We are beggars. This is True."
- Dr. Martin Luther-
[Luther's Table Talk]
The Gospel, in a nutshell, is the death, burial, and resurrection of Christ (1Cor 15:1-4) The Gospel of our "Salvation" [Rom 1:16]
Gospel means "Good News." The good news is that Jesus took upon himself God's wrath for OUR sin. He was treated as we deserved, that we might be treated as He deserved. He died our DEATH so that we might have His "Righteousness" (2 Cor 5:21). The Great Exchange, his death and holiness for our sin!
Not only by Death. But also Jesus eternal God came down to earth in his Incarnation (becoming a man), born of a woman, lived a perfect life in accordance with the law. Died a substitutionary death in the place of mankind. Raised from the dead on the third day securing death over the grave for those that would believe, those that would receive. John record's John the Baptist during his ministry stating, "He who believes in the Son has eternal life, but he who does not obey the Son will not see life, but the wrath of God abides on him.”" [Jn 3:36]
This in a similar vein is asserted by Paul in His letter to the Church at Ephesus that we are by "By nature children of wrath,." [Eph 2:4a] This is the dilemma of mankind.
Eternal Life Is A Free Gift
It is vitally important to understand we have NOTHING to offer to God for our eternal life but our sin! We receive it with an empty hand as a "FREE GIFT" CAN'T BE EARNED! We come as to God as beggars with nothing but an empty hand to receive the free gif of eternal life, through the blood of Christ, shed in our place.
Standing Before the Judge
The sinner must recognize the awesome Holiness of God and his hatred for sin thought word and deed. His wrath is on all mankind for their utter failure to keep God's Law. [Rom 1:18; Rom 3:9-20; Eph 2:4; 4-6]. Christ died for the "helpless (Rom 5:6). God cannot overlook sin and His broken law because of His Justice and Holiness. Satisfaction must be meet, so Jesus became a ""Propitiation" for us. This means by his sacrifice on the cross he satisfied God's justice and wrath fully in our place. Thus, God does not compromise His justice, It is met fully when He poured out His fury upon Christ in our place. [Rom 3:24-26].
"Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ'' [Rom 5:1]
Once one has faith in Christ, believes the Gospel, God "justifies" us. He declares us as not only not guilty before His throne but sees us as completely without sin. Our sins have been covered by the blood of Christ. As a result, we have "peace" with God. The idea is not two nations ending hostility but we have TRUE peace with God our maker for the sake of His dear Son. Again, "And through Him to reconcile all things to Himself, having made peace through the blood of His cross." [Col 1:20] We have been Reconciled to the Father by the cross. Our sin separates us from God. That is why we need a Substitute. Someone who has lived a sinless life to the Law of God, and who by His death satisfies the Justice of God. And by FAITH ALONE Christ's perfect life and death have been credited to my account. God sees Christ, not my sin!
The Results of Being Declared Not Guilty and Righteous
In [Rom 5:1-11] Paul assures us we have the verdict RIGHT NOW for the last judgment when we stand in the awesome presence of God. The only way one can do so is if one is clothed in the Righteousness of Christ. Like snow covering a dunghill. God does not see the sin of the one that trust's in Christ alone for their salvation. Not guilty is the pronouncement for the sake of His son!
If we recognize our plight in sin and are bound to it, and deserve nothing but the wrath of God. But of we trust in Christ, that He bore our sins in our stead and was raised defeating death for us, we have passed from "death to life". We are born again! Saved child of God adopted into the Covenant Family of God (Rom4; Gal3) This truly is "Good News!"
A Lowly Beggar Under The Wrath Of Almighty God
By Joel Sexton
" We are beggars. This is True."
- Dr. Martin Luther-
[Luther's Table Talk]
The Gospel, in a nutshell, is the death, burial, and resurrection of Christ (1Cor 15:1-4) The Gospel of our "Salvation" [Rom 1:16]
Gospel means "Good News." The good news is that Jesus took upon himself God's wrath for OUR sin. He was treated as we deserved, that we might be treated as He deserved. He died our DEATH so that we might have His "Righteousness" (2 Cor 5:21). The Great Exchange, his death and holiness for our sin!
Not only by Death. But also Jesus eternal God came down to earth in his Incarnation (becoming a man), born of a woman, lived a perfect life in accordance with the law. Died a substitutionary death in the place of mankind. Raised from the dead on the third day securing death over the grave for those that would believe, those that would receive. John record's John the Baptist during his ministry stating, "He who believes in the Son has eternal life, but he who does not obey the Son will not see life, but the wrath of God abides on him.”" [Jn 3:36]
This in a similar vein is asserted by Paul in His letter to the Church at Ephesus that we are by "By nature children of wrath,." [Eph 2:4a] This is the dilemma of mankind.
Eternal Life Is A Free Gift
It is vitally important to understand we have NOTHING to offer to God for our eternal life but our sin! We receive it with an empty hand as a "FREE GIFT" CAN'T BE EARNED! We come as to God as beggars with nothing but an empty hand to receive the free gif of eternal life, through the blood of Christ, shed in our place.
Standing Before the Judge
The sinner must recognize the awesome Holiness of God and his hatred for sin thought word and deed. His wrath is on all mankind for their utter failure to keep God's Law. [Rom 1:18; Rom 3:9-20; Eph 2:4; 4-6]. Christ died for the "helpless (Rom 5:6). God cannot overlook sin and His broken law because of His Justice and Holiness. Satisfaction must be meet, so Jesus became a ""Propitiation" for us. This means by his sacrifice on the cross he satisfied God's justice and wrath fully in our place. Thus, God does not compromise His justice, It is met fully when He poured out His fury upon Christ in our place. [Rom 3:24-26].
"Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ'' [Rom 5:1]
Once one has faith in Christ, believes the Gospel, God "justifies" us. He declares us as not only not guilty before His throne but sees us as completely without sin. Our sins have been covered by the blood of Christ. As a result, we have "peace" with God. The idea is not two nations ending hostility but we have TRUE peace with God our maker for the sake of His dear Son. Again, "And through Him to reconcile all things to Himself, having made peace through the blood of His cross." [Col 1:20] We have been Reconciled to the Father by the cross. Our sin separates us from God. That is why we need a Substitute. Someone who has lived a sinless life to the Law of God, and who by His death satisfies the Justice of God. And by FAITH ALONE Christ's perfect life and death have been credited to my account. God sees Christ, not my sin!
The Results of Being Declared Not Guilty and Righteous
In [Rom 5:1-11] Paul assures us we have the verdict RIGHT NOW for the last judgment when we stand in the awesome presence of God. The only way one can do so is if one is clothed in the Righteousness of Christ. Like snow covering a dunghill. God does not see the sin of the one that trust's in Christ alone for their salvation. Not guilty is the pronouncement for the sake of His son!
If we recognize our plight in sin and are bound to it, and deserve nothing but the wrath of God. But of we trust in Christ, that He bore our sins in our stead and was raised defeating death for us, we have passed from "death to life". We are born again! Saved child of God adopted into the Covenant Family of God (Rom4; Gal3) This truly is "Good News!"
God's Wrath On All Mankind For Breaking His Law. The Courtroom Setting
by Joel Sexton
Paul states "all flesh" is under God's wrath for breaking his law [Rom 2:19; Gal 3].
In [Rom 1:18-3;19] we have one section. The Gentile world going back to creation (antediluvians).up until Paul's day, telling us all will be judged on their performance in keeping the law [Rom 2:14f]. Not perfect in thought, word and deed, only God's wrath awaited them at the Parousia along with the Jews of [Rom 2]. This going back to creation shows a worldwide judgment on "all sons of disobedience" to disobey the goapel [Rom 1:18,32; 2:4; Eph 4-6; Col 3]
In [Rom 3:9] we see both Jew and Greek (non-Israelite) by definition. are ALL charged under sin. This is [Rom 3:19] where all appear before God's judgment seat and their mouths are "shut up" as ALL have broken the law [cf. Rom 14; 2 Cor 5:10; Phil 2:5-11].
The word "charge" in [Rom 3:9] is a strong judicial (judgment) term where true charges are brought against someone in law. BUT. Jesus Christ was "condemned" in the flesh [Rom 8:1,3; 33-34 cf. Gal 3:10-14]. Jesus is our "substitute" Penal Substitutionary Atonement. Taken God's wrath in our stead for breaking his law as becoming a "propitiation" [Rom 3:25; 1 Jn 2:1]
The word "charge" in [Rom 3:9] is a strong judicial (judgment) term where true charges are brought against someone in law. BUT. Jesus Christ was "condemned" in the flesh [Rom 8:1,3; 33-34 cf. Gal 3:10-14]. Jesus is our "substitute" ''Penal Substitutionary Atonement''. Taken God's wrath in our stead for breaking his law as becoming a "propitiation" [Rom 3:25; 1 Jn 2:1]
And also kept the law perfectly in the place for mankind [Rom 8:4] meaning that Jesus died in my place doesn't mean I am just "innocent" before God, but because of Christ's "active obedience" in keeping the law is also imputed (credited to our account, so when God looks at us we are not only just innocent but accepted as perfectly righteous. Justify (dikaoo)""to forgive one's sins, declare, accepted as righteous.' God doesn't see person as a filthy sinner anymore when they receive the "free gift" [Rom 3:34; 5:12-21] but perfectly righteous as if we kept the law perfectly in thought word and deed.
Paul states "all flesh" is under God's wrath for breaking his law [Rom 2:19; Gal 3].
In [Rom 1:18-3;19] we have one section. The Gentile world going back to creation (antediluvians).up until Paul's day, telling us all will be judged on their performance in keeping the law [Rom 2:14f]. Not perfect in thought, word and deed, only God's wrath awaited them at the Parousia along with the Jews of [Rom 2]. This going back to creation shows a worldwide judgment on "all sons of disobedience" to disobey the goapel [Rom 1:18,32; 2:4; Eph 4-6; Col 3]
In [Rom 3:9] we see both Jew and Greek (non-Israelite) by definition. are ALL charged under sin. This is [Rom 3:19] where all appear before God's judgment seat and their mouths are "shut up" as ALL have broken the law [cf. Rom 14; 2 Cor 5:10; Phil 2:5-11].
The word "charge" in [Rom 3:9] is a strong judicial (judgment) term where true charges are brought against someone in law. BUT. Jesus Christ was "condemned" in the flesh [Rom 8:1,3; 33-34 cf. Gal 3:10-14]. Jesus is our "substitute" Penal Substitutionary Atonement. Taken God's wrath in our stead for breaking his law as becoming a "propitiation" [Rom 3:25; 1 Jn 2:1]
The word "charge" in [Rom 3:9] is a strong judicial (judgment) term where true charges are brought against someone in law. BUT. Jesus Christ was "condemned" in the flesh [Rom 8:1,3; 33-34 cf. Gal 3:10-14]. Jesus is our "substitute" ''Penal Substitutionary Atonement''. Taken God's wrath in our stead for breaking his law as becoming a "propitiation" [Rom 3:25; 1 Jn 2:1]
And also kept the law perfectly in the place for mankind [Rom 8:4] meaning that Jesus died in my place doesn't mean I am just "innocent" before God, but because of Christ's "active obedience" in keeping the law is also imputed (credited to our account, so when God looks at us we are not only just innocent but accepted as perfectly righteous. Justify (dikaoo)""to forgive one's sins, declare, accepted as righteous.' God doesn't see person as a filthy sinner anymore when they receive the "free gift" [Rom 3:34; 5:12-21] but perfectly righteous as if we kept the law perfectly in thought word and deed.
(Sola Fide) Justification By Faith Alone, Baptismal Regeneration, Or Both?
by Joel Sexton
My Soteriology, for the most part, is Confessional Lutheran. That being said, both Ed Stevens and Don K. Preston are both correct in a sense. It is not either or, but faith and baptism.
The central and foundational doctrine in all of Scripture is the doctrine of, "Sola Fide." That is justification by faith alone. That the wretched sinner under God's wrath, who turns and recognizes his plight in sin, and grabs onto the righteousness of Christ imputed to his account.
There is no work that can be done since the law demands perfection [Rom 3:19-21; Gal 3:10-14; 5:3]. That's why we need a substitute on two accounts, First in providing forgiveness of sin through His propitiatory sacrifice. The sinner's sins are now forgiven. But God demands perfect obedience to His law, so Christ kept the law perfectly, in thought, word and deed in the place of mankind [Rom 8:3-4; 2 Cor 5:21].
This is Christ "Passive" obedience in his death on the cross. Experiencing the cup of God's wrath [Jn 18; 20]. This motif is found also in the prophets [Isa 51:7]. The cup of trembling. Next, we have Christ's "Active" obedience to the law. Both His active and passive obedience is imputed (logizami), which means to take into account, credit,
So when God looks at the believing sinner, He doesn't see our sin, but it is nailed to the cross [Col 2:13-14]. He also doesn't see our sin because we are ''clothed'' with the righteousness of Christ. Luther called it snow covering a dunghill. (the very first snowfall covered the ugliness of the dunghill).
We See this great doctrine hammered out mainly in Paul [Rom 3:21-26; 4:1-8; 5:1-11; 8:1-4; 33; 1 Cor 30-31; 2 Cor 5:21; Eph 2:8-9; Gal 2:11f; 3-4]
BUT. The apostle of justification by faith also emphasized the necessity for baptism to be "United to Christ" or as Paul usually puts it, to be "in Christ." [Rom 6:3f' Gal 3:28] and yet we are also "in Christ" by faith! I struggled with what I thought was a contradiction for over 5 years. But just as the act of justification is a "gift" [Rom 3:24,26; Eph 2:8-9] we also see Paul in [Titus 3] speaking of the water with the word "washing in regeneration."
I have done an unfinished 10 pt series on the doctrine of justification, as well as done some careful exegesis of such passages as [Rom 3:19-26; 8:33; Gal 3:10-14]. So I know this doctrine like the back of my hand.
But with that being said. At the end of the day, I will accept BOTH, Sola Fide AND Baptismal regeneration, since for me all I need to read is "Thus saith the Lord."
My Soteriology, for the most part, is Confessional Lutheran. That being said, both Ed Stevens and Don K. Preston are both correct in a sense. It is not either or, but faith and baptism.
The central and foundational doctrine in all of Scripture is the doctrine of, "Sola Fide." That is justification by faith alone. That the wretched sinner under God's wrath, who turns and recognizes his plight in sin, and grabs onto the righteousness of Christ imputed to his account.
There is no work that can be done since the law demands perfection [Rom 3:19-21; Gal 3:10-14; 5:3]. That's why we need a substitute on two accounts, First in providing forgiveness of sin through His propitiatory sacrifice. The sinner's sins are now forgiven. But God demands perfect obedience to His law, so Christ kept the law perfectly, in thought, word and deed in the place of mankind [Rom 8:3-4; 2 Cor 5:21].
This is Christ "Passive" obedience in his death on the cross. Experiencing the cup of God's wrath [Jn 18; 20]. This motif is found also in the prophets [Isa 51:7]. The cup of trembling. Next, we have Christ's "Active" obedience to the law. Both His active and passive obedience is imputed (logizami), which means to take into account, credit,
So when God looks at the believing sinner, He doesn't see our sin, but it is nailed to the cross [Col 2:13-14]. He also doesn't see our sin because we are ''clothed'' with the righteousness of Christ. Luther called it snow covering a dunghill. (the very first snowfall covered the ugliness of the dunghill).
We See this great doctrine hammered out mainly in Paul [Rom 3:21-26; 4:1-8; 5:1-11; 8:1-4; 33; 1 Cor 30-31; 2 Cor 5:21; Eph 2:8-9; Gal 2:11f; 3-4]
BUT. The apostle of justification by faith also emphasized the necessity for baptism to be "United to Christ" or as Paul usually puts it, to be "in Christ." [Rom 6:3f' Gal 3:28] and yet we are also "in Christ" by faith! I struggled with what I thought was a contradiction for over 5 years. But just as the act of justification is a "gift" [Rom 3:24,26; Eph 2:8-9] we also see Paul in [Titus 3] speaking of the water with the word "washing in regeneration."
I have done an unfinished 10 pt series on the doctrine of justification, as well as done some careful exegesis of such passages as [Rom 3:19-26; 8:33; Gal 3:10-14]. So I know this doctrine like the back of my hand.
But with that being said. At the end of the day, I will accept BOTH, Sola Fide AND Baptismal regeneration, since for me all I need to read is "Thus saith the Lord."
Why Inclusivism Underminds And Negates The Gospel
By Joel Sexton
Inclusivism comes in many forms. And suggests that at least some of mankind will be saved without having believed the Gospel. There are two main branches of inclusivism. First, the one extreme being Universalism. But since Classic Universalism (not the new age universalism spawned by Full Preterist's and others) states that one must have faith to be saved. Albeit this is a post-mortem faith being exercised.
But the more widely accepted form among evangelicalism is the idea that those that openly reject the gospel will be lost but those who basically lived good lives and haven't had the opportunity to the hear the gospel will be saved anyways. A free pass. This is just as heinous as Universalism since it negates the very gospel message they claim to preach.
To assert that one can be saved without believing the gospel underminds, man's depravity, the holiness of God, the severity of the law, that without being pronounced righteous for the sake of Christ man is "at enmity with God" [Rom 8:5-9] and by "nature" is a child of "wrath" [Eph 2:4]. That without being "in Christ" i.e. Union with Christ one is still a unrepentent wretched sinner.
Without the foundational understanding that the one must "die to the law" [Rom 7:4; Gal 2:19-21], that is, that the law has broken the person in repentance and the Spirit works faith in the sinner's heart. Since all man is at enmity for breaking the law of God [Rom 8:5-9 cf. 3:19-26] they are under His wrath [Rom 1:18; Eph 4-6], thus condemned to hell in their sin. Unless the law does it's work there is nothing but wrath and condemnation, as without dying to the law one CANNOT exercise saving faith.
But at the end of the day, it is more about emotionalism than an actual interaction with scripture that wins the day for inclusivism and even more so for universalism.
Inclusivism comes in many forms. And suggests that at least some of mankind will be saved without having believed the Gospel. There are two main branches of inclusivism. First, the one extreme being Universalism. But since Classic Universalism (not the new age universalism spawned by Full Preterist's and others) states that one must have faith to be saved. Albeit this is a post-mortem faith being exercised.
But the more widely accepted form among evangelicalism is the idea that those that openly reject the gospel will be lost but those who basically lived good lives and haven't had the opportunity to the hear the gospel will be saved anyways. A free pass. This is just as heinous as Universalism since it negates the very gospel message they claim to preach.
To assert that one can be saved without believing the gospel underminds, man's depravity, the holiness of God, the severity of the law, that without being pronounced righteous for the sake of Christ man is "at enmity with God" [Rom 8:5-9] and by "nature" is a child of "wrath" [Eph 2:4]. That without being "in Christ" i.e. Union with Christ one is still a unrepentent wretched sinner.
Without the foundational understanding that the one must "die to the law" [Rom 7:4; Gal 2:19-21], that is, that the law has broken the person in repentance and the Spirit works faith in the sinner's heart. Since all man is at enmity for breaking the law of God [Rom 8:5-9 cf. 3:19-26] they are under His wrath [Rom 1:18; Eph 4-6], thus condemned to hell in their sin. Unless the law does it's work there is nothing but wrath and condemnation, as without dying to the law one CANNOT exercise saving faith.
But at the end of the day, it is more about emotionalism than an actual interaction with scripture that wins the day for inclusivism and even more so for universalism.
Did Peter & Paul Preach Two Different Gospels? A Short Refutation Of Mid-Acts or Hyper-Dispensationalism
By Joel Sexton
In a nutshell, Mid-Acts (for short) broke off from the Classic Dispensationalism of Scofield in the 19th century. One early proponent was E. W. Bullinger.
There seem to be two basic premises of the Hyper, Mid Acts, or Ultra Dispensationalism.
1] The the church did not start in Acts 2 at Pentecost despite what previous Dispensational teachers and scholars had taught. But the "Jewish Church" began at Act 2, but the "Gentile Church" began with Paul in Acts 9; 13 or even Acts 28 per E. W. Bullinger. So what ends up happening is that many Mid-Acts believers reject all of the Bible with the exception of Paul's epistles! That's right. The gospels and Heb-Rev are not for us in the "body of Christ." A LOT go as far as stating that only Paul's prison epistles are for us today. So even Paul is cut down to seven letters!
2] That "Peter and the boys" as they word it taught a gospel of works, while Paul taught a gospel of grace. The Jewish believers get all the commands and demands while for the Hyper-Dispy, you can wallow in your sin all day, never produce a good work and you're on your way to glory!
Below we will touch very briefly on point number two. The Gospel Wars!
Below are three Pauline passages, ALL of which are Mid-Acts Dispensationalism or Hyper Dispensational favorite proof texts. But I discovered that these favorite's of the Hyper Dispy actually demolishes their whole main premise. That Peter and Paul taught two entirely different gospels. If you can go to a system's main passages and demonstrate that they actually teach the opposite, that should cause one to pause.
1] 1 Cor 15:3-11 Paul defines the gospel as the "death burial & resurrection" of Christ. He says whether I, or THEY (Cephas and the 12) preach and you believe
2] Then I went into the regions of Syria and Cilicia. I was still unknown by sight to the churches of Judea which were in Christ; but only, they kept hearing, “He who once persecuted us is now preaching the faith which he once tried to destroy.” And they were glorifying God because of me. [Gal 1:21-24}
Notice two things about this passage:
1) Paul says the churches in Judea were "in Christ" before Him! This means when Paul speaks about being "in Christ" (salvific) probably 100 x in his letters he is preaching the same Gospel as those that believed before Him
2)Those in Syria etc. were "glorifying God" because Paul who "who once persecuted us is now preaching the faith which he once tried to destroy"
3] Also Gal 2:11f Paul is shocked to learn Peter who was a Jew but didn't live kosher, or according to the Torah could play the hypocrite. Why is Paul surprised that Peter was denying justification by faith alone if it was understood all this time there were two gospel's floating around?
Paul had a certain writing style and phraseology. Romans, for instance, was written in a particular historical and political context It is Paul's systematic presentation of the Gospel. Galatians, his vigorous defense. He wanted to make sure the Gentiles were firm in the gospel
In a nutshell, Mid-Acts (for short) broke off from the Classic Dispensationalism of Scofield in the 19th century. One early proponent was E. W. Bullinger.
There seem to be two basic premises of the Hyper, Mid Acts, or Ultra Dispensationalism.
1] The the church did not start in Acts 2 at Pentecost despite what previous Dispensational teachers and scholars had taught. But the "Jewish Church" began at Act 2, but the "Gentile Church" began with Paul in Acts 9; 13 or even Acts 28 per E. W. Bullinger. So what ends up happening is that many Mid-Acts believers reject all of the Bible with the exception of Paul's epistles! That's right. The gospels and Heb-Rev are not for us in the "body of Christ." A LOT go as far as stating that only Paul's prison epistles are for us today. So even Paul is cut down to seven letters!
2] That "Peter and the boys" as they word it taught a gospel of works, while Paul taught a gospel of grace. The Jewish believers get all the commands and demands while for the Hyper-Dispy, you can wallow in your sin all day, never produce a good work and you're on your way to glory!
Below we will touch very briefly on point number two. The Gospel Wars!
Below are three Pauline passages, ALL of which are Mid-Acts Dispensationalism or Hyper Dispensational favorite proof texts. But I discovered that these favorite's of the Hyper Dispy actually demolishes their whole main premise. That Peter and Paul taught two entirely different gospels. If you can go to a system's main passages and demonstrate that they actually teach the opposite, that should cause one to pause.
1] 1 Cor 15:3-11 Paul defines the gospel as the "death burial & resurrection" of Christ. He says whether I, or THEY (Cephas and the 12) preach and you believe
2] Then I went into the regions of Syria and Cilicia. I was still unknown by sight to the churches of Judea which were in Christ; but only, they kept hearing, “He who once persecuted us is now preaching the faith which he once tried to destroy.” And they were glorifying God because of me. [Gal 1:21-24}
Notice two things about this passage:
1) Paul says the churches in Judea were "in Christ" before Him! This means when Paul speaks about being "in Christ" (salvific) probably 100 x in his letters he is preaching the same Gospel as those that believed before Him
2)Those in Syria etc. were "glorifying God" because Paul who "who once persecuted us is now preaching the faith which he once tried to destroy"
3] Also Gal 2:11f Paul is shocked to learn Peter who was a Jew but didn't live kosher, or according to the Torah could play the hypocrite. Why is Paul surprised that Peter was denying justification by faith alone if it was understood all this time there were two gospel's floating around?
Paul had a certain writing style and phraseology. Romans, for instance, was written in a particular historical and political context It is Paul's systematic presentation of the Gospel. Galatians, his vigorous defense. He wanted to make sure the Gentiles were firm in the gospel
The Gospel and Christian Life In A Verse
by Joel Sexton
"And He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed." [1 Pet 2:24]
There is some much density in just this one verse to unpack in a post without turning into an article so a couple points should suffice.
[Rom 3-8] is one broad section within the book of Romans (1-8 being even broader). In [Rom 3-8] most commentators would agree Paul speaks of the entire Christian experience, from beginning to end. Justification (Rom 3:21-5:21), Sanctification (6:1-8:17), and Glorification (Rom 8;18f).
This is [1 Pet 2:24] to a tee. The gospel and Christian life in a verse. You have the substitutionary atonement of Christ (cf, Rom 3:24-26). And dying to Sin (Rom 6:1f). The phrase "by His wounds you were healed" taken from the fourth Servant Song of Isaiah (or fifth, depending on how one reads that particular section of Isaiah), would also include glorification.
JUSTIFICATION: And He Himself bore our sins in His body on the cross
SANCTIFICATION: so that we might die to sin and live to righteousness;
GLORIFICATION: for by His wounds you were healed
What is also interesting is that [1 Pet 2:24] is very similar to a text in Paul's section on reconciliation and imputation, in 2 Cor 5. That is [2 Cor 5:15]. (A personal favorite of mine).
"And He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed." [1 Pet 2:24]
"And He died for all so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf." [2 Cor 5:15]
"And He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed." [1 Pet 2:24]
There is some much density in just this one verse to unpack in a post without turning into an article so a couple points should suffice.
[Rom 3-8] is one broad section within the book of Romans (1-8 being even broader). In [Rom 3-8] most commentators would agree Paul speaks of the entire Christian experience, from beginning to end. Justification (Rom 3:21-5:21), Sanctification (6:1-8:17), and Glorification (Rom 8;18f).
This is [1 Pet 2:24] to a tee. The gospel and Christian life in a verse. You have the substitutionary atonement of Christ (cf, Rom 3:24-26). And dying to Sin (Rom 6:1f). The phrase "by His wounds you were healed" taken from the fourth Servant Song of Isaiah (or fifth, depending on how one reads that particular section of Isaiah), would also include glorification.
JUSTIFICATION: And He Himself bore our sins in His body on the cross
SANCTIFICATION: so that we might die to sin and live to righteousness;
GLORIFICATION: for by His wounds you were healed
What is also interesting is that [1 Pet 2:24] is very similar to a text in Paul's section on reconciliation and imputation, in 2 Cor 5. That is [2 Cor 5:15]. (A personal favorite of mine).
"And He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed." [1 Pet 2:24]
"And He died for all so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf." [2 Cor 5:15]
Why Our Merits Cannot Surpass That Of Christ & The Two Dangerous Extremes
By Joel Sexton
The righteousness of Christ given to us in justification is foreign, alien & external to us. It's in heaven. That is imputation. The Roman Catholic understanding is infusion that Christ's righteousness is "infused" within us. This is heresy. Christ's righteousness is not infused or imparted. It is imputed, credited to the ungodly's account (Rom 4:1-9)
Justification and the atonement which in turn is a propitiation [Rom 3:25; 1Jn 2:2; 4:10] is not only the foundation of our salvation, but the CONTINUAL bases for such as Paul is emphatic about in Rom [5:1-11]. After the believer is declared righteous and has peace with God they can exalt in the glory of God. That is [Rom 8:18f]. We also as believer's being accepted as righteous in the past presently have peace with God through the work of Christ. We will be saved from wrath through "His life" which again is [Rom 8:34]. Christ's intercession as our High Priest. Our "life is hidden with Christ in God." [Col 3:3b]
Full assurance Paul is saying. We have the verdict RIGHT NOW of the last judgment when we stand before God. Not guilty is the pronouncement for the sake of His Son!
Our practial righteousness of [Rom 6:13f; 8:10; 1 Cor 15:34; Eph 4-6; 1 Pet 2:24] can never outdo the perfect righteousness of Christ (Rom 4:1-9; 5:12-19; 10:1-4; Gal 2:21; 3-5; 2 Cor 5:21; Phil 3:1f).
Practical Sanctification WILL follow true regeneration (Rom 6:1f). That is certain. But we cannot forget the fact that we are as sanctified as we will ever be in the sight of God because HAVE BEEN past tense sanctified by the blood of Jesus Christ (1 Cor 6:11f; Heb 10:14) and Jesus Christ IS OUR SANCTIFICATION (1 Cor 1:30-31). And because of that, as believers, we say what Paul said,
"So that, just as it is written, “Let him who boasts, boast in the Lord.” (1 Cor 1:31)
The Two Dangerous Extremes
Within Evangelical Christianity of the day, we have two extremes when it comes to the Biblical understanding of "Sanctification." First, we have the "Free Grace" movement of Zane Hodges. Also commonly known as "Greasy grace" which asserts that regeneration isn't in fact regeneration! That no change takes place when one is born again. The second extreme is the Reformed "Lordship Salvation" view which is nothing more than Catholic Soteriology dressed up in Protestant garb. Finally, we have the correct position. The Biblical position. And the confessional Protestant position. That is, the believer will demonstrate a new desire for the things of God because of putting on the "New Man." There will be a change and repentance. Good works WILL follow true Justification. But at the end of the day, the only thing that will "get us in" so to speak, is the righteousness and blood of Christ covering my sin and being offered before the Father, at the throne of grace. As still having our fallen, sinful nature, if we're not saved by Christ's merits alone we will not be saved at all.
The righteousness of Christ given to us in justification is foreign, alien & external to us. It's in heaven. That is imputation. The Roman Catholic understanding is infusion that Christ's righteousness is "infused" within us. This is heresy. Christ's righteousness is not infused or imparted. It is imputed, credited to the ungodly's account (Rom 4:1-9)
Justification and the atonement which in turn is a propitiation [Rom 3:25; 1Jn 2:2; 4:10] is not only the foundation of our salvation, but the CONTINUAL bases for such as Paul is emphatic about in Rom [5:1-11]. After the believer is declared righteous and has peace with God they can exalt in the glory of God. That is [Rom 8:18f]. We also as believer's being accepted as righteous in the past presently have peace with God through the work of Christ. We will be saved from wrath through "His life" which again is [Rom 8:34]. Christ's intercession as our High Priest. Our "life is hidden with Christ in God." [Col 3:3b]
Full assurance Paul is saying. We have the verdict RIGHT NOW of the last judgment when we stand before God. Not guilty is the pronouncement for the sake of His Son!
Our practial righteousness of [Rom 6:13f; 8:10; 1 Cor 15:34; Eph 4-6; 1 Pet 2:24] can never outdo the perfect righteousness of Christ (Rom 4:1-9; 5:12-19; 10:1-4; Gal 2:21; 3-5; 2 Cor 5:21; Phil 3:1f).
Practical Sanctification WILL follow true regeneration (Rom 6:1f). That is certain. But we cannot forget the fact that we are as sanctified as we will ever be in the sight of God because HAVE BEEN past tense sanctified by the blood of Jesus Christ (1 Cor 6:11f; Heb 10:14) and Jesus Christ IS OUR SANCTIFICATION (1 Cor 1:30-31). And because of that, as believers, we say what Paul said,
"So that, just as it is written, “Let him who boasts, boast in the Lord.” (1 Cor 1:31)
The Two Dangerous Extremes
Within Evangelical Christianity of the day, we have two extremes when it comes to the Biblical understanding of "Sanctification." First, we have the "Free Grace" movement of Zane Hodges. Also commonly known as "Greasy grace" which asserts that regeneration isn't in fact regeneration! That no change takes place when one is born again. The second extreme is the Reformed "Lordship Salvation" view which is nothing more than Catholic Soteriology dressed up in Protestant garb. Finally, we have the correct position. The Biblical position. And the confessional Protestant position. That is, the believer will demonstrate a new desire for the things of God because of putting on the "New Man." There will be a change and repentance. Good works WILL follow true Justification. But at the end of the day, the only thing that will "get us in" so to speak, is the righteousness and blood of Christ covering my sin and being offered before the Father, at the throne of grace. As still having our fallen, sinful nature, if we're not saved by Christ's merits alone we will not be saved at all.
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Introduction In [Rom 3:21-26] we find as many exegetes and commentators recognize as "the center of the entire Bible." The reas...
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by Joel Sexton When Moses had finished speaking all these words to all Israel,...
