CHAPTER FOUR EXAMPLES FROM THE PAST OF JUSTIFICATION BY FAITH
The main object of this chapter is to show that the doctrine of justification by faith is founded in the Old Testament. The Apostle advances two powerful examples which no Jew could ignore: Abraham and David. The former was not justified by works of law, but through honoring God in accepting His Word. The latter was justified by the forgiveness of a grievous sin for which the law provided no atoning sacrifice. In the case of Abraham, his justification came before the Mosaic Law was given, and before he was circumcised, clearly showing that the law is not necessary for justification. In fact, it was his faith that made him pleasing to God (vv. 13-17), and it is this example of faith that Paul commends to his readers (vv. 18-25). The case of David brings to account a man who was held in high respect, manifesting a Godly attitude, but who found not remedy in the law for his fallen situation. But faith in the divine mercy, and reliance upon God's forgiveness, provided the means by which David was provisionally delivered from the curse of the law (vv. 6-8). Thus, in both cases, God is exalted in His method of salvation, and shown to be just in His handling of sin.
Abraham Received Justification byAbraham was the father and founder of the
Faith, not Law — vv. 1-5.Jewish nation, and its basis of divine favor
The Apostle digresses from his argu-is to be found in the exclusive call that he
ment on the principles of justification, toreceived whilst amongst idolaters in Ur of
bring to notice two examples of outstand-the Chaldees (Josh. 24:2). The Jews prided
ing Jewish patriarchs who sought forthemselves on their genealogy dated from
righteousness beyond that provided by theAbraham. They declared to Jesus: "Abra-
law. He first demonstrates the principlesham is our father" (Jn. 8:39) as the
that brought personal justification togrounds of their exalted status. The same
Abraham on the basis of his professedattitude was evident in the days of John
faith in God.Baptist, who warned them: "Think not to
say within yourselves, We have Abraham
VERSE 1to our father: for I say unto you, that God
"What shall we say then" — Paulis able of these stones to raise up children
anticipates an objection that might beunto Abraham" (Mat. 3:9). Their confi-
advanced by the Jew (ch. 3:1), and bringsdence was in their own hearts, like the
to his attention some examples whichPharisee who prayed "with himself (Lk.
reveal justification without the law.18:11)and rested confidently "in the
"That Abraham our father" —flesh". But Paul's argument will demon-
Other translations have: "Abraham, ourstrate the fallacy of that which "pertains to
forefather..." Paul emphasizes the familythe flesh",
relationship of Israel's great progenitor."As pertaining to the flesh, hath
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found?" — The Diaglott Greek text has: "... to have found according to flesh?" Abraham was recognized by the strictest Pharisee as the ideal righteous man, but what did he find in respect to natural matters? Did he find that the ability of the flesh provided the means to righteousness? Certainly not, for otherwise he would have occasion to glory in his achievements (cp. v.2). Paul therefore develops his powerful argument that the forefather of the Jewish race obtained divine justification by the work of God, rather than the work of Abraham. He shows that the experience of Abraham taught that the flesh profits nothing (Jn. 6:63), but belief and faith in God sets the basis for salvation.
VERSE 2
"For if Abraham were justified by works" —If the merit of his own actions brought justification, he might well rejoice in personal ability. Yet Abraham did many great works. He walked out of Ur in obedience to the angelic instruction (Gen. 12:4); he built an altar for worship (ch. 12:8; 13:4); he separated from the arena of wickedness (ch. 13:12); he fought to secure the safety of his family (ch. 14:14); he undertook the rite of circumcision (ch. 17:11);he endeavored to prevent the destruction of a righteous few in Sodom (ch. 18:23); he covenanted with Abime-lech to preserve the rights of his servants (ch. 21:25-27); he sacrificed his son (ch. 22:10); he provided for the future of his family (ch. 24:9). Though these were all acts of outstanding faithfulness, courage and spiritual insight, and developed his godly character, Abraham's justification was based upon his acknowledgement of God's righteousness.
"He hath whereof to glory" — His works would have become the basis for personal honor and self-achievement. In thisno glory would redound to God; instead, Abraham would be able to exalt his flesh, and in doing so, would deny Yahweh His rightful honor. However, "pertaining to the flesh" (v. 1) Abraham found no area for glory.
"But not before God" — i.e. in the
sight of God, who does not allow sinful flesh to pre-empt His righteousness. His innate justness demands that flesh should not glory in His presence (ICor. 1:29). Had Abraham boasted in "works" it would have gained him no advantage in the eyes of Yahweh; but Abraham did not have such an attitude nor disposition.
VERSE 3
"For what saith the scripture?" —
The opinions of Jewish thought are now ignored, as Paul directs attention to the inspired account of Abraham's justi-fica-tion. This appeal to the foundation of "the holy scriptures" (ch. 1:2) was final, and was to settle the question. The reference is to Gen. 15:6, which is also cited in Gal. 3:6.
"Abraham believed God" — The word "believed" is pisteuo, which signifies "to be persuaded of"; "to be reliant upon". What did Abraham believe? It was the promise of God. The scripture referred to says: "And He brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. And he believed in Yahweh; and He counted it to him for righteousness" (Gen. 15:5-6). Faith, or belief, does not operate in a void; it is always based on God's promises (cf. Rom. 10:17). In Abraham's case, the belief in question was not mere detached acceptance of something that was true, not a blind faith (as Paul is careful to show in vv. 18-21), but implicit trust and confidence in God to perform what He promised, irrespective of the opinion of flesh or the difficulties involved (see Rom. 4:16-22). At the time Abraham, surrounded by enemies, deserted by Lot, had to seek the overshadowing protection of God. There is nothing meritorious in that except in the recognition of and implicit faith in God's power to save; and, in seeking the divine refuge, he conferred no benefit on God, so that he could not boast to God, but in abject weakness seek God's help.
As the context of Gen. 15 shows, Abraham's belief in God was associated
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with a realization of his own impotence to effect that which he desired to see accomplished (cp. Gen. 15:2-5). Out of his personal weakness, therefore, came faith, and God was honored.
"And it was counted unto him for righteousness" — The act of believing in God's promise was the basis for his justification. The word "counted" (Gr. logizomai) signifies to put to the credit or debit of one's account; thus to reckon, impute. Bullinger defines the word as meaning "strictly of numerical calculation, to count, calculate, compute; then, take intoaccount, consider". The word has been rendered "counted" in ch. 2:26; 4:3,5; 9:8; "reckoned" in ch. 4:4,9,10; "imputeth" in ch. 4:6,8,11,22,23,24. It describes the divine principle by which God is able to "add up" the evidence of Abraham's faith, and impute a condition of righteousness to him, so that, although previously a transgressor of the divine law, and thus alienated from God (cp. Col. 1:21), Abraham was now "covered" by forgiveness, and so considered in a righteous condition, no longer alienated from Him.
VERSE 4
"Now to him that worketh" —
Those who seek for reward by works only; who believe that they can obtain their salvation by their own merits. The word ergazomai describes a labor from which something results, such as wages; or the settlement of a debt which is owing. Thus it does not describe a gift or grant, but rather something earned. Abraham had not "earned" justification before God, and God was therefore under no obligation to "pay" Abraham a wage — which, in this context, would have been eternal redemption. In one respect, the apostle's words in vv. 1-5 represent something of a challenge to his opponents: "If you base your claim to justification before God upon the basis of your works for which He is responsible to pay — then establish them!"
The idea of the word is the kind of action that earns salvation (v. 15: katerga-zomai; Rom. 6:23). But in the case of Abraham he could not produce the seed he
desired (Gen. 15:2-5; compare with Rom. 4:18-20),and was absolutely dependent upon the grace and goodness of God. In that, his belief rested in Yahweh's grace.
"Is the reward not reckoned of grace, but of debt" — Abraham was not able to achieve the reward (the promised seed) by his own works, for he "considered his own body now dead" (Rom. 4:19), and knew that God's promise of a seed was beyond his own ability. Notice the contrast between grace and debt. Align the words "works" and "due" as belonging together; whilst "faith" and "grace" similarly correspond — and it is to this latter pair that "reckoned" belongs.
The word "reckoned" (Gr. logizomai) means to add together as one's own possession (see note on v.3). If Abraham could claim the reward through his own abilityit would not be seen as a gift of God (i.e. grace), but as that which was due to Abraham as a claim (i.e. debt), a fair compensation for his work.
VERSE 5
"But to him that worketh not" —
Paul does not mean that he does no works, and ignores his responsibility to be obedient to the divine law, but that he does not see works only as justifying a reward, or commendation. He knows that works are only valuable when they follow (and not precede) the exercise of faith.
The TCNT has: "Whilst as for those who do not depend upon what they do, but have faith in Him who can make the godless stand right with Him, their faith is regarded by God as righteousness" (see also Way., J.B., Roth.). If men are to become justified in the eyes of God, God must do what mankind cannot accomplish. If such a great man of faith as Abraham found himself in such a position, what of the Jews of Paul's day! What of ourselves!
"But believeth on him that justifieth the ungodly" — The word "ungodly" (asebes) signifies the impious. The word is used generally as characterizing mankind lying universally in sin. This was the condition of Abraham prior to his calling by God. Where faith is not exercised, men remain ungodly, and therefore exposed to
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the wrath of God. As such they are completely without hope, and have not the means to gain salvation. They need forgiveness of sins, and who is to provide it? They are as helpless as was Abraham who needed the seed of promise, but through the deadness of his body (v. 19), was not able to obtain it without the help of God. In His grace, God has made it possible for even the "ungodly" (cp. Rom. 5:6) to find forgiveness if they recognize their need and turn to Him for help— as Paul explains in vv. 6-7.
"His faith is counted for righteousness" — For the word "counted" (logi-zomai), see comments on v.3. Paul shows that God will overlook the natural failings and weakness of the flesh, and provide what is required for salvation: the forgiveness of sins upon the basis that a person recognizes his helplessness and acknowledges the ability of God to save, as did Abraham. This is provided within the atoning ("covering") work of Christ, whose righteousness is accredited to all those "in him" (Gal. 3:26-27) when they identify themselves with him in an expression of righteousness provided in baptism (Rom. 6:1 1), and followed by a walk of faith.
David Described the Benefits of Justification by Faith — vv. 6-8.
Having adduced the example of Abraham to show that the doctrine of justification by faith is found in God's treatment of man before the advent of the Mosaic Law, Paul now shows that even within the compass of that Law, justification had to be sought beyond it! This paradox is revealed in the dramatic case of David — who fell into a transgression for which the Law had no remedy, and had to seek forgiveness on the basis of faith, not works.
VERSE 6
"Even as" — Abraham is not an isolated instance demonstrating the principle of justification by faith. Another O.T. example lies ready to hand in the case of David.
"David also describeth" — David enjoys a similar honor to that of Abraham.
Whereas the latter was the "forefather" (v. 1) of Israel, David was the patriarchal monarch (Acts 2:29). But this man, who "found favor before God" (ch. 7:46), fell into a sin for which the law could provide no atoning sacrifice (Psa. 51:16). Indeed, under the terms of the law, adultery and murder, both of which David was guilty, were punished by the death of the transgressors. Adultery was expressly forbidden (Exod. 20:14; Deut. 5:18), and was punishable by death (Lev. 18:20; 20:10; Deut. 22:22-24). Murder was similarly punished (Exod. 21:12). Faced with the enormity of his crimes, David realized there was nothing he could do except confess his guilt in regard to the sinful association with Bathsheba, and plead forgiveness in humble recognition of his unworthy actions and his denial of the divine principles.
Having acknowledged his own inability to accomplish his salvation, and the need to seek for divine forgiveness, David received the great blessing expressed in Rom. 4:7, which is a citation from Psa. 32:1-2.
"The blessedness of the man" — It is significant that the Psalms commence by affirming the blessedness of the man who never sins (Psa. 1) — such as the Lord Jesus — and, later (in Psa. 32), the blessedness of the man who, having sinned, obtains a covering for his sin from Yahweh.
The word "blessedness" signifies to declare happy. Psalm 32 is set against the background of David's sin with Bathsheba, and the personal distress and mental conflict of that situation. But, following David's full and complete confession of histransgression, allindecision is removed, and forgiveness obtained (2Sam. 12:13). Peace of mind followed, although David's life was not to be necessarily free from trouble. The "blessedness" came from a harmonious co-operation with Yahweh based upon an acknowledgement of personal dependence on Him, a confession of sins in recognition of one's own unwor-thiness, and a forsaking of the way of wrongdoing. David had come to a realization of all this.
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Now Paul takes the same principle, and applies Psa. 32 to the Multitudinous Christ, the seed of David. They, like David, have been associated with transgression and failure (IPet. 2:24-25). Such blessedness is only possible after full confession of sin is made, and peace of mind achieved (Jn. 14:27; Acts 10:36; Rom. 3:17; 5:1; 8:6; I Cor. 7:15; Phil. 4:7).
"Unto whom God imputeth righteousness without works" — Whom God treats as righteous, through forgiveness and the covering of sins. Thus, such a man returns to harmony with God. The Diaglott translates "imputeth" as "accounts", from the Greek word logizomai (see v. 3). This "imputing" or "reckoning" is "without works", for the Law provided no sacrifice that David could give to expiate his sin. See notes ch. 3:28.
"Without works" is rendered by the RVand Rotherham as "apart from works".
VERSE 7
"(Saying), Blessed (are) they whose iniquities are forgiven" — Paul cites Psa. 32:1, where David expresses the joyful relief at the assurance of divine pardon. The word "iniquities" is the Greek anomia (in Psa. 32:1, the Hebrew word translated "trangression" is pesha, signifying, to stride away, to rebel, to revolt), and is used in Uohn 3:4: "transgression of law". In all cases it means to act without law, in a situation of lawlessness. Such iniquities are not merely disobedience to an established law, but actions in which God's law is entirely disregarded and ignored. John describes them as "sins unto death" (Un. 5:16) for which there is no forgiveness. Such an attitude of lawlessness must be entirely abandoned, and the divine righteousness acknowledged in a change of heart before such transgression can be turned around and covered.
The word "forgiven" is the Greek aphiemi (The Hebrew word found in Psa. 32:1 is nesui, to bear away), and means to send forth, send away, as the scapegoat of the Law was dispatched into the wilderness (Lev. 16:10) ceremonially bearing away the transgressions of the nation.
"And whose sins are covered" —
CHAPTER FOUR
"Covered" is from the Greek epikalupto, which means, to cover over, so that the object can no longer be seen. (The Hebrew word used in the Psalm is kesui, signifies, to hide as something foul). The word is expressive of the hiding, or concealing something not desirable. It is used in IPet. 2:16 as a cloke. Baptism is a ceremonial "covering" of sins (Acts 2:38), but before sins can be covered away from divine sight, there must be a full and honest acknowledgement of failure on the part of the sinner.