The Spoils of Surrender- Rom. 5:1-5

This Independence Day many will adorn themselves with red, white, and blue, and gather around a grill with family and friends to celebrate the victory our nation won over England during the Revolutionary War. Our country’s history has been marked by many victories over some incredible foes and on days like the fourth, we ought to take great pride in our nation’s uncanny strength in the midst of  struggle. For all of its faults, the United States of America is still the greatest nation on earth and her greatness can be attributed to many battles fought and won.

However, as we celebrate our Nation’s birth this year, I want us also to celebrate something even more important—our spiritual rebirth. Interestingly, our salvation and all of its associated blessings did not come as a result of us winning anything. In fact, the benefits of salvation come precisely when we lose the struggle we are in with God because of our sin and surrender ourselves over to Him. Though it may not be common to celebrate those who surrender, this is exactly how salvation works. Those willing to forfeit everything to the Lord will enjoy all kinds of spoils—spoils worth celebrating. So let’s do just that! This Independence Day, let us celebrate what our dependence on the Lord offers by looking at five benefits of salvation in Romans 5:1-5.

1) Peace-5:1

“Therefore” in 5:1 connects the contents of Romans 1-4 to the remainder of the book. In fact, the opening phrase of chapter 5—“Therefore, having been justified by faith” acts as a summary of what has been disclosed in the letter to the Romans thus far. In chapters 1-4 Paul has made the following points: 1) we are all sinners in need of justification (see 1:18-3:20), 2) justification is not by the law, tradition, or circumcision (see 3:21-4:15), 3) justification comes by faith (see 4:16-25). With this firmly in view, Paul wants to discuss the present and ongoing effects or benefits of one’s justification here in 5:1-5. All of the specs of salvation, the “trim,” if you will, of this incredible gift, are dependent on whether or not one is justified. 

If one is justified, they have “peace with God” (5:1b). However, make no mistake, Paul is not talking about internal tranquility that manifests itself in the “warm fuzzies.” He means to depict an external and objective peace that exists because of a new relationship between God and those who turn to him in faith (Mounce, 133). Paul talks about this peace in Colossians:

Colossians 1:21-22-“And although you were formerly alienated and hostile in mind, engaged in evil deeds, yet He has now reconciled you in HIs fleshly body through death, in order to present you before Him holy and blameless and beyond reproach”

To have “peace with God” in these and other contexts means to enjoy a relationship with God. This is only possible because the enmity and hostility that once existed between mankind and the Divine has been removed.

Many people do not realize that indifference to God is not an option. When God looks upon the earth He sees two different kinds of people—those who are at war with Him and those who are at peace with Him. Many other people do not realize that to be at war with God can take on many forms. If someone is still in their sin, they are at war with God. If someone is trying to earn their salvation, they are at war with God. If someone believes that the law or tradition will save, they are at war with God. It is not just he obviously lost that are still at war with God—the pharisaic legalist can also be found in the enemy’s ranks.  Only those who have been justified by faith stand with the Lord in peaceful relationship.

Such a relationship is not brought on by anything that the believer does. Instead, this peace is brought about “through our Lord Jesus Christ”—the object of their faith. Paul explains how this works in Ephesians:

Ephesians 2:14-15-“For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace,…”

Jesus is the bridge by which man can clear the chasm of sin and meet the Lord. No longer do people 

have to be at war with God, Jesus has won the war and made it possible for people everywhere to have peace with Him!

2) Reconciliation-5:2

Not only does the believer enjoy peace as a benefit of salvation/justification, they also enjoy associated reconciliation. In fact, the realization of peace makes possible a reconciliation between God and man—“through whom we also have obtained our introduction by faith into this grace in which we stand” (5:2a).

According to this verse, reconciliation is accomplished the same way peace was—“through whom [Christ].” Christ’s activity has purchased peace and allowed reconciliation. In other words, Not only did Jesus fight and win the war between God and man as general of salvation, he has played the part of chief diplomat in arranging an introduction between these two formerly opposed nation-states. The introduction made between God and man is made “by faith” and leads the two into a relationship in which “grace” is bestowed.

Following WWII, most of Europe was in shambles. Those formerly Nazis occupied regions were especially hard hit, leaving people of all kinds in great disarray and destitution. Though the war had ended, if left to themselves, those in these areas would have struggled, suffered, and starved. However, in a great display of grace and goodwill, America wrote and passed the Marshall plan in which America gave $13 billion (approximately $130 billion in current dollar value as of June 2016) in economic support to help rebuild Western European economies after the end of World War II. These funds did not only go to help countries that were allies during the war. They also aided most parts of formerly Nazis-occupied Germany! This historical example of reconciliation and grace is similar to what Jesus makes possible for the believer.

After successfully ending the war between God and man for those who are justified, Jesus provides added blessings of reconciliation and grace that work to build up what was once destroyed. As a result, the believer no longer stoops under the wreckage of sin, he “stands” tall in the grace of God—“this grace in which we stand” (5:2a)

Those who embrace this reconciliation “exult it he hope of the glory of God” (5:2b). Though, as Paul said earlier in Romans, “all have sinned and fallen short of the glory of God,” through the provisions Christ has made, believers can know the glory of God again and rejoice. What else can they do? They were once at war with God. Now they know peace! They were once estranged from the Lord. Now they have a relationship! “The fall of humankind did not put an end to God’s plans once and for all but rather necessitated an eternally significant detour through the cross and the empty tomb. God’s plan that we should reflect his glory is not being realized in the lives of obedient believers” (Mounce, 135).

If we understand just how incredible our justification is—that peace reigns where war once ruled and where reconciliation has usurped acute separation—we too would celebrate jubilantly, we too would “exult in hope of the glory of God.” 

3) Perseverance-5:3

Paul cannot contain his excitement as he progresses through this passage. His eagerness to list more benefits that salvation provides can be heard at the opening of verse 3—“and not only this,” (5:3a). The third benefit Paul discloses of salvation is perseverance—“we also exult in our tribulations” (5:3b). In other words, the joy of reconciliation and peace that salvation affords is so compelling and so powerful that believers are even able to rejoice in the tribulations of life.

However, an additional reason believers are able to rejoice in tribulation is that they “know that tribulation brings about perseverance” (5:3b). For the lost or legalistic—tribulation breeds despair. For the redeemed, tribulation yields perseverance.

2 Corinthians 6:3-10-“… as servants of God we commend ourselves in every way: by great endurance, in afflictions, hardships, calamities, beatings, imprisonments, riots, labors, sleepless nights, hunger; by purity, knowledge, patience, kindness, the Holy Spirit, genuine love; by truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; through honor and dishonor, through slander and praise. We are treated as impostors, and yet are true; as unknown, and yet well known; as dying, and behold, we live; as punished, and yet not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything.”

James 1:2-4- “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.”

1 Peter 1:6-7 -“In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ;”

Paul, James, and Peter are all agreed: for those who are saved, trials and tribulations are not encumbrances designed to discourage and destroy, they are opportunities for believers to build character and glorify God! What an awesome benefit it is for the redeemed to know that their tribulations are not without purpose and, in the long run, produce growth and strength! This is something the lost do not have. For them, tribulation is meaningless.

4) Hope-5:4

Such perseverance introduces another benefit of salvation—a hopeful character—“and perseverance, proven character…” (5:4a). The Greek term that Paul uses here is dokimhn. Paul is the only one who uses this word in the New Testament and it describes the kind of character that has been proven by trial. In the life of a believer, tribulations suffered produce such character. In fact, in one translation of this verse (the NEB) it reads, “endurance brings proof that we have stood the test.”

Many of the military commercials one hears on the radio or sees on the television depict simple character qualities that are, in most cases, admirable or desirous—honor, pride, unity, strength, etc. These are promoted alongside footage of what looks like a struggle of some kind (enemy fire, natural disasters, etc.). Why? Because people associate certain character qualities with overcoming obstacles. The viewer is supposed to believe that these Marines or National Guard troops have become men and women of honor, strength, and pride because they have overcome incredible odds or made it through perilous tribulations. The same is true in the Christian life.   

The experience of coming through a time of testing and growing as a result produces hope. After all, if Jesus has saved the believer from the war between God and man and carries him through each and every subsequent trial, it should give him hope that Christ will continue to carry him in a similar way until the end. The “confidence in God’s ability and willingness to bring [people] through difficult times leads to an even brighter hope for that which lies beyond” (Mounce, 135). This “hope” is not a wish or hunch, but a confident expectation of what will take place as though it were as good as already accomplished.

This benefit is yet another distinguishing characteristic of someone who has been justified before God. God’s people are people at peace, people in relationship with God, people who persevere, and people who have a hopeful character. People who still belong to the world, people who are still at war with God, are troubled, estranged from God, prone to giving up, and despairing.

5) Transformation-5:5

One final benefit that Paul elucidates is a heart filled with the love of God—“and hope does not disappoint, because the love of God has been poured out within our hearts” (5:5a). God fills the hearts of men that were once cold and hardened by sin with his overflowing love. This is yet another distinguishing mark of God’s people and it was predicted in the Old Testament.

Ezekiel 36:26-“Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh.”

This “heart of flesh” depicts a living heart that responds to God’s life-giving power and direction. This kind of heart replaced the failed heart of sin and enmity that is found in God’s natural-born foes.

This new heart comes by means of “the Holy Spirit who was given to us,” (5:5b). Only someone as powerful as God himself is able to breathe life into a dead heart. In a supernatural kind of spiritual open heart surgery, God reanimates the dead tissue of our souls, allowing us to enjoy a new life in his power with God and with others. As a result, none are more alive than those who have been saved by God and given His Spirit.

So What?

With salvation/justification comes peace, reconciliation, hope, perseverance, and transformation. Nothing in this world and nothing that we can do is able to provide these in any compelling way. So how does one acquire salvation/justification along with all of these peripheral blessings? These do not come by winning the war we find ourselves with God, by asserting ourselves, by working our way out of our guilt, or by somehow doing enough good to appease his holiness. These spoils come by surrendering everything over to him. It is the only conflict in which those who surrender are issued the benefits! This Independence Day, may we be reminded to celebrate our dependence on the Lord and, by proxy, enjoy the spoils that come with salvation—the peace we now have with our heavenly Father, the reconciled relationship with have with our God, the hope that informs our daily walk, the perseverance to keep going in the midst of struggle, and the Holy Spirit who strengthens our every step.

Perhaps people who call themselves Christians do not distinguish themselves as such and do not endorse peace, reconciliation, hope, perseverance, and the Holy Spirit in their lives because these believe that salvation is about winning, earning, and posturing.  We must understand that in so doing, people are going to look no different than the world we live in—a world in conflict with God, estranged from God, without any hope, unable to persevere, and lacking the Holy Spirit. What is necessary of God’s people is surrender, and, at least in this case, this is a beautiful thing! 

Faith of a Father Pt. 2-Rom. 4:16-25

Last Sunday we were introduced to a great example of faith-- Abraham. Though Abraham was Jewish, Paul has argued that all who place their faith in God can stand to learn from him because he placed faith in God and was justified before any Jewish traditions even existed. Inasmuch as Abraham is a model of faith for all who believe, it stands to reason that we should learn as much as we can from this figure. This is why Paul goes to great lengths to describe Abraham’s faith in the remainder of chapter 4—particularly 4:16-25. Therefore, let’s take a close look at three final parts of Paul’s teaching on Abraham’s faith and learn what our faith ought to look like today.  

1] The Statement of Abraham’s Faith-4:16-17

Verse 16 opens with a major transitional statement—“for this reason.” This phrase points ahead to the program of salvation that Paul would like for the remainder of Romans to elucidate. Having already explained how and why people of all kinds are lost and having dispelled how NOT to be saved (works, circumcision, the law), Paul moves on in verse 16 of chapter 4 to spell out the nature of salvation in positive tones. I other words, now that we know what salvation isn’t, Paul wants to move on to what it is.

Interestingly, instead of deciding to work with a different example or analogy, Paul continues to endorse Abraham in order to make his point. This serves to, once again, strike a chord of continuity between the church age and the Old Testament age. Salvation by faith has been the same from the beginning and Paul reiterates this point in verse 16 which says “For this reason it is by faith, in order that it may be in accordance with grace, so that the promise will be guaranteed to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham who is the father of us all.” As explained in 4:9-12 and then reiterated in 13-15, Abraham, inasmuch as faith alone saved him, is the spiritual patriarch of all who believe in God—regardless of whether or not they kept the traditions (like circumcision) or possessed the Law (the Old Testament). Just as grace through faith was applied to his account, so too is it applied to anyone’s account who trust in God for salvation.

Paul supports this statement with a corresponding reference in verse 17—“as it is written, ‘A father of many nations have I made you’) in the presence of Him whom he believed, even God, who gives life to the dead and calls into being that which does not exist…”. This reference serves several functions. First, it draws attention to what Abraham was asked to place faith in initially—namely, the promise God gave him that from him would come a great nation. Second, it demonstrates what faith in God is capable of achieving—“who gives life to the dead and calls into being that which does not exist” (4:17). For Abraham and his wife Sara, faith in God resulted in the miracle birth of Isaac from Sarah’s once barren womb. Though her womb was “dead,” God, in response to the faith of Abraham “called into being that which did not exist”—a son.

God is pleased to bring life out of death and wake up that which is barren when faith is exercised. This is what was true in Abraham’s life and it is what Paul hoped would be true of in the lives of those in his audience. In fact, this particular reference to God’s life-giving and resurrection power serves as a subtle transition of focus. The power that performed this miracle in Abraham’s life is the same power that gave life to a dead Christ and called him forth from the tomb. This same power can be realized in anyone’s life if he/she places faith in the God of Abraham through Jesus Christ.

Though verses 16-17 provide us with a clear statement of Abraham’s faith, Paul has yet to really describe the shape this faith took and how far it was really stretched.

2] The Example of Abraham’s Faith-4:18-21

For the next four verses, Paul describes what the faith of Abraham looked like. First, Paul reveals that Abraham’s faith held up against hope—“in hope against hope he believed, so that he might become a father of many nations according to that which had been spoken, ‘So shall your descendants be’….” (4:18). In order to fully appreciate the acuity of Abraham’s trust in God, one must understand the unusual situation in which he was placed.

Having lived his whole life in an obscure land, God called Abraham to leave his family and home behind in order to follow God and start a new nation. The only thing this now elderly man and his wife had to go on was the promise of God!

Though, in God’s economy, Abraham’s actions were fully insured, here, Paul is looking at this Old Testament figure’s predicament from a worldly perspective. In a worldly sense, what Abraham did was nonsense and hopeless. People did not leave their family or homeland on a hunch, especially if there was no evidence that what was promised was going to happen.  However, this is exactly what Abraham did! How did he do it? By focusing more on the promises of God and less on human convention—“according to that which was spoken, ‘so shall your descendants be.’”

Are you being asked to trust God in what looks like a hopeless situation? Remember to be more impressed with the promises of God than what the world says makes sense.  

Not only did Abraham’s faith hold up against hope, it was steadfast in spite of appearances—“without becoming weak in faith he contemplated his own body, now as good as dead since he was about a hundred years old, and the deadness of Sarah’s womb” (4:19). Abraham’s trust in God did not only defy human convention, it defied biology. Elderly men were not known for starting nations, especially if they were wed to a barren wife. In fact, so impractical were Abraham and Sarah’s prospects that the Bible describes the two as “dead”—he was “as good as dead” and her womb was “dead.”

Paul cuts Abraham no favors here as he describes the plight of this old couple. However, their desperation only serves to highlight how strong their faith was. Against all human conventions and biological odds, these two trusted the Lord to use them to bring a great nation into the world.

Are you being asked to trust God in spite of appearances today? Remember, faith believes that the promises of God do not have governed by what’s always natural or typical.

Next, Paul highlights the longevity of Abraham’s faith. Not only did Abraham’s faith defy convention and dare to bet against appearances, it persevered under pressure—“Yet with respect to the promise of God, he did not waver but grew strong in faith, giving glory to God,…” (4:20). The unwavering quality of Abraham’s faith is, perhaps, most impressive when one recognizes just how long Abraham had to wait in order to receive any indication that God’s promises would come true. Abraham was initially promised a son and nation in Genesis 12 while in his old homeland at the age of seventy five years old. It wasn’t until twenty five years later in Genesis 21 that Isaac is born! During this “long wait” Abraham’s faith did not waiver, deplete, or weaken. It grew! How? Abraham was resting on “the promise of God” not in how fast it was being fulfilled. In so doing, even though things seemed quiet on his end, God was being gloried on His end.

Have you been waiting for something to happen that is consistent with what God has disclosed in his Word? Faith rests in the promises of God and grows in the waiting rooms of life. After all, Abraham waited 25 years for a son, Jacob waited 14 years before marrying Rachel, the Hebrews waited 400 years to be saved from slavery and then 40 more years in a wilderness before entering the Promised Land, the Israelites waited in exile twice, and spent 400 years waiting for God to break his silence.

As Paul finishes his description of Abraham’s faith, he reminds the reader of what kept Abraham trusting in spite of human convention, appearances, and time—“and being fully assured that what God had promised, He was able to perform” (4:21). Abraham was more impressed with the promises of God than he was in what he heard, saw, or how long he waited! “Being fully assured” calls to mind implicit and total trust. This is the shape that Abraham’s faith took and it is this same kind of faith in God that Paul encourages in the lives of those who read these words.

3] The Result of Abraham’s Faith-4:22-25

The “therefore” in verse 22 connects the description of Abraham’s faith with the results of Abraham’s faith. The consequence of Abraham’s faith in God was righteousness—“Therefore, it was also credited to him as righteousness” (4:22). Faith is awarded with the righteousness of God every time it is placed in the right object. For Abraham, faith in God’s promise of what was to come, resulted in his righteous standing before the Lord.

This righteous is not only required of Abraham in order to be in a right relationship with God, it is what is required of everyone in order to enter into a relationship with God. This is why Abraham’s faith is a model for everyone who follows him.

This is what Paul means when he says, “Now not for his sake only was it written that it was credited to him, but for our sake also, to whom it will be credited,…” (4:23). In other words, Abraham lived out this example and it was recorded by Moses in the book of Genesis so that all who come after him might follow his lead and be justified before God in the same way—through faith!

But faith in what? For Abraham, faith was placed in the promise of God for things to come (a great nation that would be used to bless the world). However, as Paul concludes chapter 4, he directs his audience’s attention to the proper destination of their faith—“as those who believe in Him who raised Jesus our Lord from the dead, He who was delivered over because of our transgressions, and was raised because of our justification” (4:24-25).

So What?

Jesus Christ and His completed act of redemption is the only appropriate object of our faith. Jesus and the promise of salvation He represents alone can provide hope against hope—even the kind of hope that defies human convention. The promise of his resurrection is not limited to what is expected or can be explained naturally. While we and creation wait for this resurrection power to be realized for us, we have every reason to persevere in faith because the promise of what is to come is as assured as the grave is empty. Faith in Jesus and His ministry results in righteousness—the very same righteousness that allows anyone who believes a relationship with God.

Can this kind of faith be found in your life? Is your faith in Jesus more compelling to you than worldly conventions and what you can see? Does your faith in Him endure as you wait for his perfect answer for your life? Are you assured of what He has promised?

May it be said of us and our church that our faith in Jesus’ resurrection power is as hopeful, steadfast, and unwavering as Abraham’s was! If there was ever a time when the church needed to buck against convention, it is now. If there was ever a time when appearances were grim, it is now. If ever there was a sense of wait upon the Lord and his direction and blessing, it is now. These aren’t obstacles that should inhibit our faith; these are opportunities to let our faith shine and, by proxy, glorify God!

Faith of a Father- Rom. 4:9-12

Father’s day has taken on new meaning for me ever since my oldest (Audrey) came into the world. As I reflect on my relationship with my kids and what I hope to instill in them, I am reminded of what my own dad has passed down to me. How to take care of my dress shoes, my love for the San Antonio Spurs, appreciation for good Mexican food and Bluebell Ice Cream, commitment to excellence, cleanliness, punctuality, and my type A personality can all be, at least in some ways, traced back to my dad. All of these behaviors or character traits were inherited, in some degree, from what is witnessed in my father’s life. The same will be true (for better or worse), in the lives of my own children (I apologize in advance J).

Some of the more important things that I picked up from my dad include attending church, getting involved in ministry, prayer, and serving others. These more fruitful characteristics have served me well and have helped shape me into the father that I am today. In fact, I hope to instill these more redemptive habits in the lives of my own children. However while these activities are great practices to endorse, there is at least one characteristic that is even more important to model before others (especially those who look up to us)—Faith.

The brave new world in which Paul was writing was not unlike our own. In it, people are more infatuated with what they can see and behaviors they can measure in some tangible way. However, when it comes to the most important relationship of all—one’s relationship with God—it is not so much about what someone can do, but about the faith that they have. This teaching is clearly witnessed in Paul’s discussion on one very important father—Abraham. When it came to the Jewish people’s appreciation for this figure, every day was Father’s Day. That said, when Paul is finished discussing Abraham and how/when he entered into a relationship with God we will soon learn that it is not just the Jews that should celebrate this Old Testament figure. The faith that was witnessed in his life is the greatest of all characteristics that any father, mother, grandfather, grandmother, aunt, uncle, leader, teacher, etc. can model before the world.

a) The Inquiry is Made-4:9-10b

Now that Paul has made it clear that his understanding of salvation and justification is not unlike what the Old Testament teaches (see 4:1-8), the question becomes “is this blessing intended for the Jews only?” After all, Paul was appealing to uniquely Jewish authorities (Abraham and the Old Testament) in order to support his position. Jewish reader’s/listeners in Paul’s day might be tempted to believe that God’s program of justification left no room for the Gentiles in the audience. Paul addresses this theory by floating a question that is posed by an imaginary conversation partner—“Is this blessing then on the circumcised, or on the uncircumcised?...” (4:9a). This particular variation of this inquiry appeals to one distinguishing feature of the Jewish people—male circumcision. 

Remember, as per the discussion Paul gave earlier (particularly in Romans 2:28-29), circumcision is defined as an outward symbol of the relationship the Jews were supposed to be have with God.

Romans 2:28-29-“For he is not a Jew who is one outwardly, not is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise it not from me, but from God.”

The relationship the Jews were intended to maintain with God (a spiritual and holy relationship) was illustrated in this very physical way of setting oneself apart. However, people in Paul’s day were becoming more concerned about the outward sign than they were about the relationship that it was supposed to signify. This is why Paul goes to great lengths to remind everyone listening that physical marks are not enough to save—one must place his/her faith in Christ to be justified before God.

Therefore, the question that Paul asks here is probably the very same question that was on the minds of many Jews—“Is God’s program of salvation through faith the same for both Jew and Gentile—circumcised and uncircumcised?”

Interestingly, Paul gives an answer immediately after the first iteration of the question is posed when he says “…for we say ‘Faith was credited to Abraham as righteousness’…” (4:9b). If what was said in 4:3 is correct—“Abraham believed God and it was credited to him as righteousness”—then that alone should settle this issue. If these references are true, then faith, not circumcision, saves. This would mean that justification is available to all—circumcised and uncircumcised alike. However, this does not appear to satisfy the hypothetical inquirer. 

Paul’s imaginary conversation partner asks “how then was it credited?”  (4:10a). I mean, God can’t just give this kind of a gift to people without having done something to earn it. It just doesn’t work that way (at least not according to the traditional/legalistic way of thinking). Something must be DONE in order to be justified—something more than mere trust.

This insatiable search for the “how” of justification and a corresponding “work” for salvation is evident today. In fact, the greatness of God’s grace is a stumbling block for many in our works-based system. We educate ourselves to get a good job. We do a job to receive pay. We please our boss so that we might eventually get promoted. We land a promotion to better provide for our family. We better provide for our family in order that they might be successful and maybe get an education. Then the process continues on and on and on. However. Paul has been throwing this popular paradigm out the window by suggesting that a relationship with God is not dependent on one’s works or what is done. It is a gift that is truly radical and totally against our natural way of thinking.

Therefore, believing that he’s found a work that can be connected to how God’s people relate to him, the hypothetical conversation partner asks “while he was circumcised or uncircumcised?” In other words, was Abraham justified before or after he was circumcised? If Abraham was circumcised before he was justified, one might be able to make the case that his actions had a part in saving him—his circumcision produced or affected his relationship with God in some way/shape/or form.

Ultimately, these three questions all ask the same thing—“is salvation reserved for those who have been circumcised—i.e. the good Jews who have kept the Law and done what it prescribes? Or, is it available to others as well—the uncircumcised?” The answer to this seems to be riding on when Abraham was circumcised. 

b) The Explanation is Given-4:10b-12

Paul puts this whole thing to rest by satisfying the tension with a quick answer and corresponding explanation. In the second part of verse 10 he says, “Not while circumcised, but while uncircumcised…” (4:10c). Abraham was circumcised AFTER he was saved. This puts to rest any notion that his circumcision played any effective role in his justification or establishing his special relationship with God.

The Genesis account proves this. Abraham is initially called of God in chapter 12 and obeys. Later, in chapter 15, the promises to Abraham are reiterated. It is not until well after Ishmael is born (13 years) in chapter 17 that the signs of the covenant are provided. This includes a statement of Abraham and his servant’s circumcision.

Genesis 17:23-24-“Then Abraham took Ishmael his son, and all the servants who were born in his house and all who were bought with his money, every male among the men of Abraham’s household, and he circumcised the flesh of their foreskin in the very same day, as God had said to him. Now Abraham was ninety-nine year old when he was circumcised…”

In other words, Abraham had been called, had obeyed, and was following the Lord well before he was circumcised.

Paul explains what this all means in verse 11 of Romans 4 when he says “and he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised,…” (4:11a). This statement is important for several reasons. First, it establishes the nature of circumcision. As was argued in chapter 2, Paul reminds all reading this that circumcision is merely a “sign.” Second, this verse explains that circumcision in Jewish life is a “seal of the righteousness of the faith which he had while uncircumcised.” In other words, it demonstrates outwardly the inner and spiritual transaction that has already taken place.

Circumcision was a label that identified the justified, not the means by which people were justified and given a relationship with God.

Had Abraham been saved through circumcision, then only the Jews could call him father. But because Abraham is justified by faith and not by exclusive works and/or traditions, he can be called “the father of all who believe without being circumcised, that righteousness might credited to them,…” (4:11b). If Jew or Gentile has faith in God, he or she can call Abraham their spiritual example. Abraham, in other words, is the spiritual mentor for all who believe and are justified by faith.

Father Abraham had many sons, many sons had father Abraham, I am one of them and so are you, so let’s all praise the Lord!!!

But what of the Jewish people? Are we not told that Abraham was the father of a nation that would eventually be called Israel? Surely Abraham’s legacy is Jewish in some ways! This is true, for, as Paul continues “and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised” (4:12). God did call Abraham to begin a tradition of circumcision and to be patriarch of the Jewish people. However, only those who “follow in the steps of the faith of…Abraham” are his true children. After all, Abraham had faith before he had the tradition and outward signs.  

So What?

Given the inquiry made and the explanation given in this passage, the readers of Romans walk away with some very important lessons concerning salvation via justification. First, salvation is by faith, not by corresponding symbols like circumcision. Though we do not associate circumcision with salvation in the protestant world today, many make the mistake of imbuing baptism with salvific powers. Whether one is talking about circumcision or baptism, we must not confuse confirming acts that evidence salvation after the fact (circumcision, baptism, spiritual gifts, etc.) with the means by which salvation is bestowed. Second, if Abraham was saved before he was circumcised, this means that he is a spiritual father-like example to all who are saved—Jew and Gentile alike. He is an example in faith for all the redeemed given the way in which he was justified before God (by faith alone) and he is an example in faith to the Jews given the way this was symbolized (through his circumcision). Third, given that Abraham is spiritual patriarch to all today, there is at least one lesson that we can learn from him given what this passage says—a lesson that fathers should especially commit themselves to and pass down to their children. This lesson is faith.

More than the outward practices of the faithful (attending church, participating in projects, etc.), your kids, my kids, and those who look up to any one of us need to know that we are men and women of faith—faith that believes God when it doesn’t make sense (just like Abraham believed that God would make of him a great nation in spite of being old and childless with a barren wife), faith that obeys God even when things are uncertain (as when Abraham followed God’s instructions and left his homeland to a new country), and faith that is willing to sacrifice everything for the Lord (just as Abraham showed willingness to sacrifice Isaac on the altar).

Thankfully, my dad has demonstrated this kind of faith throughout his lifespan. Dad placed his faith in the Lord Jesus Christ as a young person, and has exercised faith in spite of great difficulty since. When his health failed during a bout with cancer and he was being treated with chemo, radiation, and a bone marrow transplant, his faith kept him sane and his hope in Jesus kept him strong. When the company he adores and for which he has worked for over 30 years nearly collapsed and everything was especially precarious, Dad’s faith in the Lord Jesus gave him confidence that no matter what happened, he would be taken care of. My prayer for myself is that a similar example and legacy of faith might be passed down to my own children. I hope you have a similar prayer for yourself and those around you this Father’s day. 

A Personal Remedy for the "Monday Morning Blues" - Pastoral Reflections

Though many bemoan the emergence of the work week, pastors are especially susceptible to catching an unusually acute case of what has been coined "the Monday morning blues." On this unique phenomenon Charles Stone writes, 

"A pastor's life is filled with both ups and downs. Sundays can be either. Good attendance, a message well-received and positive people can make it an up day. Low attendance, poor offerings and critical people can make it a down day. However, in my 30-plus years of ministry, whether Sunday is up or down, I've found that most of us pastors often face the Monday morning blues" (Stone, “Monday Morning Blues? Try these Six Antidotes,” 2014)

In his own reflections on this debilitating condition Rick Duncan claims, 

"Ministers, pastors, and church planters pour themselves out for the cause of Christ over the weekend. They enter the weekend with great hope. But criticisms, lack of visible results, and conflicts show up on Saturdays and Sundays. Self-doubts and guilt feelings pile up. Many weekends, a leader will self-diagnose and do the self-blame thing for an apparent failure to communicate with clarity and life-changing power. All these disappointments combine to conspire against a leader’s hope" (Duncan, “3 Ways to Beat the Monday Morning Ministry Blues,” 2012).  

Often the minister’s joy and sense of hope struggles most as soon as the weekend comes to a close. In his own thoughts on the matter, Thom Rainer writes that Monday “can be the toughest day of the week” (Rainer, “Seven Ways Pastors can Deal with Monday Morning Blues,” 2016).

Seeing as how I suffer from my own bouts of this chronic condition more often than I’d like to admit, I can sympathize with these sentiments. Though many have offered tips or steps to combat this recurring issue (in threes, sixes, and sevens), I have, by God’s grace, stumbled upon a solution that works wonders for my own spiritual and emotional well-being—preparing for next week’s sermon on Monday morning. What I will share concerning this preventative measure is not intended to be prescriptive. Instead, the following represents my personal thoughts on a potential solution to a very real issue that is worth considering.

The Healing Power of Monday Morning Sermon Preparation

While many ministers refrain from scheduling too much on Mondays or even take the day off completely, I covet my time in my office on Monday mornings feverishly preparing for the next Sunday’s message for the following reasons:  

A Healthy Preoccupation

Inasmuch as idle hands and an idle mind can serve as playgrounds for Satan, rigorous study of God’s Word provides me with the kind of healthy preoccupation that can help stave off the demons of temptation. Not only that, but sermon preparation also distracts from the whispers of criticism or unmet expectations of the previous weekend. When I’m steeped in planning and organizing what has been yielded from my exegesis for that week’s homily, my mind is being set on things above (Col. 3:2), my spirit is fascinated by what is true, noble, right, pure, lovely, admirable, excellent, praiseworthy (Phil. 4:8), and my ministry is focusing on what is profitable for teaching, rebuking, correcting, and training in righteousness (2 Tim. 3:16). Such thoughts are a redemptive alternative to the lingering and subversive discouragements that can sneak in uninvited when my mind is allowed to wander. These considerations also provide me with a formidable foundation upon which to minister throughout my week.

A Practical Advantage

In addition to focusing my mind on that which is helpful and holy, sermon preparation conducted at the very beginning of the week allows me a practical ministry advantage. If I’m able to prepare the majority of my sermon on Monday, I am freed up to spend the remainder of my week out in the community, meeting with congregants, strategizing, etc. Not only that, when/if something unforeseen surfaces (an unexpected death, emergency, ministry opportunity), I’m able to devote more time and attention to the players and situations involved without the added anxiety of having to make sure that my primary responsibility (preaching the Word) is fulfilled (Acts 6:4).  On the rare occasion that these “divine interruptions” take place on Monday and I am forced to put my normal preparations on hold until later, I know that I have the rest of the week to write my sermon. Either way, setting aside time on Monday to prepare gives me a ministry advantage and a feeling of accomplishment early in the week (something that in and of itself is an encouragement).

An Investment in a Great Relationship

Time spent in the Word of God is time spent with the WORD of God. I’ve always considered my time in Bible study and subsequent homiletical formulation as an investment in my personal relationship with Christ. Who better to dialogue with after coming off of the high highs or low lows that inevitably come on Sunday? He is never late, always right, and knows just what to say to correct, encourage, or challenge me as I begin my week. Therefore, rather than take a day off or schedule meetings with church members/leaders on Monday (particularly in the mornings), I have a standing appointment with the Savior of the World that is enjoyed in the form of my sermon preparation. When this meeting goes well, I can be confident that all subsequent activities and appointments will bring glory and honor to Him.

Sermon preparation directs my mind where it needs to be, provides my ministry with a practical advantage, and forces me to invest in the most important relationship that I have. Not only that, but homily-building even acts as a healing salve that can be applied to the injuries one’s fragile spirit may suffer at the hands of negative criticism, self-doubt, or the enemy’s forces. What better time is there to take advantage of these benefits of sermon preparation than when ministers are most vulnerable to discouragement, frustration, and temptation (Monday mornings)?  In fact, hitting the ground running in the Word through sermon preparation on Monday mornings just might help stave off those very real and annoying “blues.” Give it a try! What do you have to lose? 

JUST so we're Clear - Rom. 3:27-31

I’m going to be really honest about how I felt concerning last week’s message. About halfway through the sermon I could sense that all of us, including myself, were becoming a bit overwhelmed by the material. I was rushing to get through it all and I could tell that I was losing some of us in the room. Add to that discussions on words like “propitiation” and other heavy doctrinal considerations and it made for a really dense morning that I might sure was altogether clear (the fault is all mine). Romans 3:19-26 is a heavy passage that, when I have the chance to preach it again, deserves to be broken up into two smaller passages that each deserves their own message. As I considered how I might remedy the situation and reiterate/clarify what I said last week, I began to read on in Romans and discovered that Paul probably felt the same way I did after he wrote what I preached on last week. Why would I believe this? Because in verses 3:27-31, Paul pauses to ask and answer four questions that were probably on the hearts and minds of many in his audience after they interacted with the heavy material just presented. Hopefully in this passage we can obtain the clarity that Paul’s original audience sought about justification as defined earlier. 

1) Of What Can I Boast?-3:27a

The first question that is hypothetically posed to Paul is “Where, then, is boasting?...” (3:27a). This question betrays the tendency that many have of believing that they ultimately drive their fate, even in spiritual issues. Such a tendency was especially prevalent among the Jews who had developed entire systems that were designed to measure one’s righteousness—adhering to the law, customs, traditions, festivals, etc. However, the Gentiles were not immune from such measures also. Even to this day people morally judge others based on any number of outward expressions—the quality of their family, income, material possessions, level of education, etc. Truly all people make the mistake of assuming that they can justify themselves on some level based on performance. If this were true, people would have grounds for pride and be able to say something to the effect of “Look what I’ve accomplished” or “Look how good I’m behaving” or worse “Look what I have done to fix myself.”

If what Paul said in vv. 19-26 was true—i.e. that justification is by faith and not by living up to some kind of standard—it was hard to see where the room was for feeling proud of oneself. This motivates the first question—“Where, then, is boasting?” or “What can I then be proud of?”

Paul’s answer is as short as it is sharp—“It is excluded” (3:27b). In other words, there is no room for personal braggadocio in God’s plan of redemption.  Why? Because Jesus, not the individual has done everything to make salvation available, apply salvation to the individual, and see that salvation is accomplished. Jesus is the one who perfectly upheld the law when humans could not. Jesus is the one who was offered up as a satisfaction for sin when no other was worthy. Jesus is the one who conquered death when all other efforts proved futile. As a result, if anyone is able to brag, it is He!

Ephesians 2:8-9-“For by grace are you saved through faith, and this is not of yourselves, it is a gift, not of works lest any man should boast.”

If we want to understand justification properly we have to appreciate that it is not designed to bolster our resume, pad our ego, or to give us any sense of self-righteousness over others. God’s program of justification, and therefore salvation, gives the human person no room to boast in themselves.

2) What Kind of Law should I be most Concerned About?-3:27c-28

From the time that I 5 to when I graduated high school I took piano lessons. During these years I was taught by four different women who all had their own influence on my development as a musician. However, none had a greater influence than Gayle Dobbs—my latest piano teacher. When I began attending lessons with her, I learned that while I was already relatively accomplished for a middle-school aged musician, I was playing the piano all wrong. My posture was poor, fingering sub-par, and I had a nasty habit of reading what I wanted to the music to say rather than what was actually on the page. Needless to say, after years of endorsing bad habits, these tendencies were not easy to break. 

The same appears to be true of those to whom Paul was writing. After believing that they had some say so in their own righteousness through their adherence to the law or their consciences, it proved difficult for Paul to instruct them toward a more appropriate way of living. This lingering dependence on the law for righteousness by many in Paul’s audience is betrayed in the next question that they pose: “What Kind of Law should I be most concerned about?”

“By what kind of law? Of Works?” (3:27c). Other variations of this question that would communicate what is meant here might include the following: “What do I need to do?” “What rules must I follow?” or “What regulations, if followed, will get me closest to God?” However, all of these variations are more in keeping with the old, tired, religious tradition that Jesus turned on its head. This inquiry is totally missing the point that Paul made in verses 19-26.

In his answer, Paul plays along but then offers an entirely new (that is new to many in his audience) paradigm to consider—“No, but by a law of faith” (3:27d). In a brilliant example of contextualization, Paul says “If it is a law or standard you are looking for, here it is: faith!” Paul is hoping that his audience might learn to be as focused on their faith in God as they were their adherence to God’s law. Why? Because ultimately faith in Jesus is what justification/salvation is all about—not works.

Paul helps explain this by giving them the cliffs notes version of what he already said in verses 19-26—“for we maintain that a man is justified by faith apart from works of the Law” (3:28). The verb that Paul uses—“maintain”—means to think about something in a detailed and logical manner. Here, Paul calls the reader to really think about what he has been saying for some time now logically so that he or she might reach the same conclusion that he has on this matter.

First, God is absolutely holy and as such cannot tolerate any sin whatsoever. Human beings, no matter how closely they follow the letter of the law of God, fall short. Though they might work, improve, and follow orders (the law either written or internalized) as best they can, they still fall short of this standard. Something else, something miraculous must take place in order for people to be made right before God. This leads to the second consideration: Jesus Christ. Jesus came to earth as God made flesh, lived out the law perfectly (unlike everyone before or after him) and was then offered up as punishment for sins. God’s holiness was satisfied in punishing Christ instead of human beings, giving imperfect people the ability to have a relationship with a holy God. This leads to the third consideration—justification through faith. If sinful people place faith in a perfect Christ, Christ’s righteousness will be conferred upon them, thereby providing salvation. Works are not involved and the law is not a major factor. In fact, as mentioned earlier, the law only reveals sin—it doesn’t fix the problem (see 3:20).

To the question “what law should I be most concerned about?” Paul says “be concerned about faith!”

3) Is This Program for Me?-3:29-30

I imagine all of this talk of the law in this letter to the church at Rome could have made it seem as though the Gentiles were left out. After all, Gentiles had not received a formal law from God. This may have prompted a question that Paul endorses here for the sake of clarity—“Or is God the God of Jews only? Is He not the God of Gentile’s also?” (3:29). A crude paraphrase of this might read “is this program for me?”

Paul answers with “Yes, of Gentiles also…” (3:29b). Justification by faith, in other words, was not just a correction for the Jews, but a promise for anyone who would believe—Jew and Gentile alike. The hope that comes from Jesus alone is not reserved for a specific ethnic group—it is available to all kinds of people.

To help make this point, Paul recalls a discussion he had earlier about a practice that separated the Jews from the rest of the world—“…since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one” (3:30). Remember what Paul said earlier:

Romans 2:28-29-“For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.”

In other words, God is not as concerned about outward symbols and genetic heritage as much as he is about the condition of one’s heart and the direction of one’s faith. Jew and Gentile, circumcised and uncircumcised are not the distinctions one ought to be concerned with. All are either lost or saved and all have the opportunity to be saved through faith. God’s program of salvation is the same for everyone. This program is for you, for me, and for all the world. 

4) Is the Law Irrelevant?-3:31

If all people cannot boast in the law, should be more concerned about faith, then is the law relevant anymore? This is the fourth question that Paul entertains in this passage—“do we then nullify the Law through faith?” (3:31a). The word “nullify” means to render ineffective or obsolete and this question very nearly asks that if Jesus has interrupted the paradigm of justification to this degree, can’t the law just be thrown out? I’m sure there were some looking for license to do all kinds of things now that following the law didn’t seem to score any points with God.

However, Paul answers “May it never be! On the Contrary, we establish the law.”

Though Paul does not yet elaborate on how justification by faith actually upholds the law here, he does argue very strongly that even though following the law does not save, it should not be thrown out entirely. After all, consider what Paul says in Romans 8:3-4.

Romans 8:3-4-“For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.”

The Law is compelling as it is a standard of righteousness—the very standard of righteousness that Jesus Himself fulfilled perfectly. However, the Law is also compelling as it reveals just how in need of Jesus people are. In people’s pursuit of upholding it and failing to keep it, they learn about their need for Jesus. What could be more important than that! Sounds like a good reason to keep it around.

To the question “Is the law Irrelevant?” Paul says, “No, it tells us we are not perfect and points us to the one who is.” Both of these are important uses of the law.

So What?

The questions Paul answers in this passage clarify a great deal about the important doctrine of justification. First, because Jesus has accomplished everything on our behalf, we cannot boast. Second, people ought to be more concerned about faith than they are the law (after all, why worry about something that cannot save you?). Third, justification through faith is the same for all people everywhere. Finally, though the law cannot save us, it reminds us that we need saving and points us to the Savior.

In response to what we’ve learned, perhaps I might conclude by asking a few questions of us.

Have you convinced yourself that you can save yourself by working hard and putting on a good face?

Are you more concerned about following a set of rules than you are resting in the arms of Jesus?

If your answer is “yes” to either of these, please know that Jesus has provided justification freely. All one must do is place their complete faith in Him rather, not in themselves, and quit striving and know that He is God. 

The Miracle of Justification-Rom. 3:19-26

Years ago on a fishing trip with all of the Dickson boys (cousins and uncles included), we were rained out and decided to hit the theatres one afternoon for a showing of Apollo 13. It is still one of my favorite movies. This film is all about how a Houston-based NASA team guides an Apollo moon-bound crew safely home. At one point in the film, after disaster strikes the Apollo spacecraft, a group of NASA officials assembles in a room with a pile of random parts of the lunar module and is tasked with getting one piece to fit inside another using only those parts that are available. It is an extreme case of trying to fit a square peg in a round hole and to make matter even more precarious, lives are on the line.

This is similar to what Paul discusses in a major transitional passage in the Book of Romans. In Romans 3:19-26 Paul tackles the problem of mankind’s sin and God’s Holy wrath. How is a wicked race of human beings supposed to find salvation if a holy God is unable to tolerate any sin? The two teachings on justification provided in this passage will answer this question.  

Justification is Not Connected to the Law-3:19-20

Romans 3:19-20 act as a sort of transition from Paul’s teaching on guilt and sin to justification and salvation. Paul had gone to great lengths to point out how everyone in the world is guilty before God because of sin. Not only that, but as we learned in verses 1-8 of chapter 3, this problem of sin is no small issue. Sin renders people completely incapable of righteousness (both righteous speech and righteous behavior) and on a path leading to death.

People will learn as much about themselves every time they confront the Law of God—“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” (3:19). Here, Paul decides to use legal language to suggest that all people are guilty before the bar of God’s justice.

Inasmuch as all are under the law—whether that be the written law of the Old Testament or the law written on the heart—all are guilty because none perfectly follow the law. In the courtroom of life, the law testifies against the human person and the human person has no rebuttal. This is what Paul means when he says “it speaks to those who are under the Law, so that every mouth may be closed an all the world may become accountable to God” (3:19). The case the law makes against humanity is so compelling that is shuts humanity up! They have no case against the standard of God.

Just to be clear, Paul continues by saying “because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin” (3:20). The very law that the Jews looked to in order to justify themselves, the very moral code that people believe they have in spades, actually condemns them. In fact, the very law that the Jews and others endorsed to make them righteous was not designed to accomplish this. The best that the law can do is point out the knowledge of sin.

There is a recent commercial for Lifelock that is analogous to what Paul is talking about here. Lifelock is an identity theft service that not only monitors accounts and credit cards, but promises to help remedy breaches and restore one’s full faith and credit if someone manages to sneak past the protections they provide. In the radio spot I’ve heard, the commercials talks about credit monitoring that any bank or credit card company performs, but them states something to the effect of “these services only monitor your credit and tell you when there is a problem.” In one version of the spot, they compare this kind of service to a dentist who tells a patient they have a major oral issue, only to then say that he/she can do nothing to help fix it! This is similar to the law. Though some were tempted to believe that knowledge of the law would get them out of a bind and make them right before God on some level, the law is only designed to point out problems, not fix them.

In other words, the law is capable of illuminating one’s need, not solving it. This important truth must be settled before Paul can move on to discuss the true nature of justification. Justification is not adherence to the law of God or found in good works that are in keeping with the law. The law’s purpose is to point out our need, convict us in court, and demonstrate how desperately we need the Lord to do what only He can do. Looking to the law for salvation is like unsuccessfully attempting to fit a square peg into a round hole. So if this method of solving the problem of human salvation from sin and God’s holiness is unsuccessful, is there any hope? Hurry! Lives are at stake!

Justification comes by Faith in Christ-3:21-26

In a huge pivot, Paul proceeds in verse 21 by saying “but now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets.” “But now” signals the transition from the sobering and depressing portrait of sinful humanity (1:18-3:20) to the celebration of the salvation available through God’s righteousness in Christ (Moo, 82). “Now” insinuates that there is a new era of salvation that has dawned with the coming of Christ. Christ is uniquely qualified to usher in this new era as He alone, apart from the law, has perfectly manifested the righteousness of God. In addition to pointing out the human need for salvation, the law (and the prophets) predicted that there would be one who could satisfy this need. This is what is meant by “being witnessed by the Law and the Prophets” (3:21). “Law and the Prophets” is one way to refer to the Old Testament witness as a whole. “Paul makes clear that although God’s activity of making people right before Him takes place outside the parameters of the law…it is an activity that the Old Testament looks forward to and predicts” (Moo, 82).

But where in the Old Testament does it predict that salvation is in Jesus? The better question might be “Where in the Old Testament is this not predicted?”

Genesis 3:15 predicts one who will forever annihilate the power of sin, the exodus story is one large illustration of how Jesus will free those enslaved to sin and bring them into freedom, the near sacrifice of Isaac and the replacement ram tell of Jesus’ substitutionary atonement for iniquity, Ruth’s salvation out of desperation via her kinsman redeemer is a beautiful analogy of how Christ accomplishes the same for his own, Isaiah 53 predicts the nature of this redemption on the cross, and the list goes on and on.

All of these passages demonstrate that while the law can’t justify a person in the courtroom of God, it does predict who can.

Paul expands on this as he continues his important delineation of justification—“even the righteousness of God through faith in Jesus Christ” (3:22a). Against those who would place their faith in the law, their own abilities, or in themselves for justification, Paul says that being acquitted from our sin and punishment in God’s courtroom comes through placing faith in Jesus Christ.

Ephesians 2:8-9-“For by grace are you saved through faith, and this is not of yourselves. It is a gift, not of works, lest any man should boast.”

To the question “How are sinners made right before God?” Paul says “God acts in Christ to put people in right relationship with himself. But this act cannot finally be accomplished without human response” (Moo, 83).

“People must believe in Christ to experience for themselves God’s righteousness” (Moo, 83). Paul makes this perfectly clear when he adds “for all those who believe;…” (3:22b). The participle form of “believe” calls to mind those who trust in the good news of Jesus Christ and in so doing become a follower of him. These are those who are acquitted of sin before God and are imputed with God’s righteousness, thereby rendering them in a right relationship with the holy Judge. To whom does this apply? Potentially anyone! “For there is no distinction.” Salvation is not reserved for an elite group or particular nation or specific ethnic background.

The potentiality for salvation matches the reality of sin—“for all have sinned and fall short of the glory of God” (3:23). This is the truth that Paul has reiterated time and time again throughout the beginning of Romans. Though it is quite bleak to gaze upon the world only to realize that all are standing trial because of their sin and in very real danger of deserved punishment, it is an equally compelling and yet glorious truth that people can, without distinction, be acquitted, saved, and receive God’s righteousness in Jesus Christ through faith.

Not only is justification by faith, it is a gift—“being justified as a gift by His grace through the redemption which is in Christ Jesus” (3:24). In other words, rather than working for it or earning it, justification it bestowed. It not so much earned as it is freely given. That is why it is called grace and why salvation is so sweet.

Such a teaching runs complimentary with what Paul said earlier about the power of the law. Many had believed, especially the Jews, for many years that if they could just carry out the law, they would maintain a good relationship with God. However, as Paul has already said, the law is not good for that—it is only good at pointing out our flaws. Therefore, being right with God is not so much about one can do, but what God has provided.

When people could not redeem themselves, Jesus provided redemption and as a result offers justification as a gift of grace.

However, though the gift is free for the recipient, it came at an enormous cost to Jesus Christ. As Paul continues to describe the nature of justification, he reminds the reader that it came at a high price—“whom God displayed publicly as a propitiation in His blood through faith” (3:25a). “Propitiation” is “the act of appeasing another person’s anger by the offering of a gift” and its use here helps the reader understand how God is able to tolerate those who are justified.  

Those who are still in their sin (see Romans 1-3) are wretched in God’s eyes. He cannot stand what He sees and His holiness requires that men and women be punished. In order to turn his wrath into blessing and relationship, God’s wrath upon the unbelieving world had to be satisfied (He has to punish it somehow). Enter Jesus who took the punishment for the unbelieving world. When Christ died on the cross, God’s punishment against sin was poured out upon Him so that it would not have to be conferred upon those who are justified by faith and have this satisfaction applied to their case.

To help illustrate this point, Paul applies a popular Jewish image—Passover—and says “this was to demonstrate His righteousness, because in the forbearance of God he passed over the sins previously committed” (3:25b).

Centuries prior to the writing of Romans, God’s people were enslaved by the Egyptians. In an effort 

to change Pharaoh’s hardened heart and free the slaves, God issued several plagues that each exacerbated Pharaoh’s resolve. However, the last plague would change all this (at least temporarily). It involved an angel of death that moved throughout Egypt and killed the firstborn of every household—that is the firstborn of any household that did not apply the blood of a precious lamb on its doorposts. For these latter homes, death and wrath passed over. The blood of the lamb acted as a satisfaction for God—something died (a lamb) in the place of the first born—so that God would not have to execute any inside.

This is what Jesus provided on the cross for those who are enslaved to sin. Jesus is the perfect lamb whose blood was applied to the doorposts of the redeemed (those who believe in faith, receive grace, and are justified). As a result, when God’s holy wrath moves upon the earth, it passes over those who have been justified. God says—“someone has already paid for that one. Their case has already been satisfied and the penalty has been fulfilled.”

It is clear by this point that Jesus Christ, not the law, not the individual, is at the very center of justification. He is the correct destination of one’s faith, the One who redeems, the One who gives grace, and the One who provides satisfaction for the wrath of God. The centrality of Christ in God’s program of justification is celebrated in verse 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.” He is the key that unlocks the potential for lost people to be saved, while preserving the righteousness of God.

 “There can be no gospel unless there is such a thing as a righteousness of God for the ungodly” (there is no good news unless sinful people can be made right). “But just as little can there be any gospel unless the integrity of God’s character be maintained” (God has to remain holy himself and punish sin). “The problem of the sinful world, the problem of all religion, the problem of God in dealing with a sinful race, is how to unite these two things” (God has to punish sin with death with people can be justified and escape judgment). The Christian answer to the problem is given by Paul…” It is Jesus Christ and his program of justification. (quoted portions from James Denney). Because He stood in the sinner’s place and received the wrath of God as the perfect sacrifice, He alone is able to bestow the grace of justification for all who believe and allow God to maintain His holy character.

So What?

As we’ve learned so far in Romans, mankind is in a desperate situation—even more desperate than those astronauts on the Apollo 13 mission. In our life’s journey to exciting places, sin has interrupted things and totally veered us off course. Something radical and miraculous must take place to get us home alive and safe. Like those astronauts on the Apollo 13 mission and the teams scrambling to fit a square peg in a round hole, men and women have worked hard to find alternative solutions to put themselves right with God to no avail. No amount of human ingenuity, good works, or law keeping is able to accomplish what Jesus alone has already provided.  Jesus is the answer to the problem of human sin. Praise be to God for the Lord Jesus Christ! He came, died in our place, and gives us his righteousness so that we can have a relationship with God! All we have to do is believe and follow Him!