Romans 4.15
January 29th 2012
Let’s pray then worship the Lord by singing His Word back to Him.
PRAY
WORSHIP
Last week we talked at length about the last verse of Romans chapter three where Paul asks the rhetorical question of those who come to faith by grace:
“Do we then make void the law through faith?
Then he answers his own question saying:
“God forbid: yea, we establish the law.”
Afterward we embarked into the waters of chapter four where Paul brings up Father Abraham in order to show us that because of his trust in God’s promises God saw Him as righteousness, “or righteousness was imputed to him.”
So let’s read on beginning at verse four of chapter four, where Paul adds:
4 Now to him that worketh is the reward not reckoned of grace, but of debt.
5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
8 Blessed is the man to whom the Lord will not impute sin.
9 ¶ Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
15 Because the law worketh wrath: for where no law is, there is no transgression.
16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
Alright, back to verse four – a truly amazing verse. Mark this one.
4 Now to him that worketh is the reward not reckoned of grace, but of debt.
In other words, if a man were justified by his works, it would mean salvation was due or owed to him.
He or she had earned it by working for it.
“Works,” Paul is saying, “produces debt,” not a gift.
Nobody is hired to work all day in a field and at the end of the day the owner of the field says, “Here, let me give you a free, unencumbered, gift of twenty dollars.”
You EARNED the twenty and the owner of the field was in your debt for the work you did.
It’s as if Paul uses a very basic principle here to establish the premise.
When a person is employed or contracted to labor, that person does the work and he or she is due payment for services rendered.
Their labor or work places the employer in their debt. Get it?
When we work we placed the person we are working for in our debt. And we expect payment for our labor.
My dad and older brother used to own a sheet metal fabrication company. When I was younger and working for them I often overheard them say, when speaking of someone:
“They own us one,” meaning, “we did something for them (or on their behalf) and they are now in our debt.
“They owe us one.”
Anyone who has ever had a job understands this principle.
We go to work every day for two weeks and then we trust that our employer, who is in our debt for the labor we performed, will pay us back.
This is the premise.
When talking about salvation the question then becomes:
“Can any human being ever put God in debt to them?”
Listen to how Paul answers this in Romans 11:33-36
“O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
34 For who hath known the mind of the Lord? or who hath been his counsellor?
35 Or who hath first given to him, and it shall be recompensed unto him again?
36 For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.”
How does Man ever place the creater of all things, the benefactor of all blessings – the generator of our every breath, our every meal eaten, the every beat of the heart – how or what on earth could we ever, EVER, do to put God in our debt?
This is Paul’s point: If talking about salvation, what on earth could a person do to put God in a position where HE owes it to us?
It’s impossible.
And the idea is wholly arrogant.
What Paul is pointing our is the literal impossibility of human works ever meriting eternal salvation.
God knows this so He devised another way.
Now, we don’t usually go down this road here at CAMPUS but in a state where Mormonism thrives, there is the belief that a human being must produce works which do, in fact, place God in His debt.
In the LDS scripture called the Doctrine and Covenants 82:10 Joseph Smith has God say:
“I the Lord am bound when ye do what I say but when you do not what I say ye have no promise.”
There was a book given to me as an LDS missionary called, “Binding the Lord,” and the whole thing was about ways to put God in our debt.
An atrocity!
Contrary to what verse four of Romans chapter four says, Brigham Young said:
“Every ordinance, every commandment and requirement is necessary for the salvation of the human family.” (Discourses of Brigham Young pg.152)
Spencer W. Kimball, LDS President when I was a teen said:
“one of the most fallacious doctrines originated by Satan and propounded by man is that man is saved alone by the grace of God; that belief in Jesus Christ alone is all that is needed for salvation.”
(Miracle of Forgiveness, pg. 206)
Such teachings are in effect saying,
“Only when Man does his part is salvation possible, which places salvation directly in our hands and God in Man’s debt, because while in His employ, we have been dutiful servants.”
So far in Romans, Paul has presenting the exact opposite premise.
First, he’s made a case for “none being righteous.”
He’s made a case that salvation comes to all only by grace through faith in the shed blood of the Lord.
Then here, in chapter four, speaking to the church at Rome, he is making clear that since salvation is by grace (or the gift of God) it cannot in any way be by works.
4 Now to him that worketh is the reward not reckoned of grace, but of debt.
The reward (salvation) given to those who work CAN’T be of grace, Paul says, because the one doing the rewarding (God) is doing it to pay off a debt.
And if man cannot put God in debt, salvation must come by grace and not works.
Then Paul gives us the reverse picture, which is just as impressive of a statement as verse 4
5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
Whoa.
What a statement.
“But to Him that WORKETH NOT!
But BELIEVETH ON HIM who justifies . . . the UNGODLY! His FAITH is counted for righteousness.”
I mean, can it get any clearer, my friends?
Any clearer at all?
And yet people of works-based faiths can’t understand it.
They have somehow allowed their arrogant selves to believe what they do justifies them – not so.
Hypothetically speaking, if I ever had to stand before God to try and justify myself it would sound like this:
“Shawn, what have you done to merit life with me in heaven.”
I promise you here and now this will be my reply:
“I have done nothing to merit eternal life with you, LORD. I have wasted my time, sinned, and any works I’ve done I know are feeble before your almighty hand and were done only out of gratitude to you. What have I done, Lord? Nothing but believed entirely on what YOU did, for me . . . on this I have placed all my faith. This is all I can offer.
Listen again to what Paul wrote here.
5 “But” (in otherwords, however – relative to the previous verse) “But to him that worketh not, (did nothing to try and put God in debt) but believeth on him (believes on Jesus – who ) justifieth the ungodly (listen to that statement – who justified the UNGODLY – that means who justified sinful people who do not deserve justification in the least!), his faith is counted (imputed to his account) for righteousness (holiness).
That phrase “that justifieth the ungodly,” is a very important expression because it implies
(1.) that believers are sinners, or are ungodly.
(2.) That God regards us as “ungodly” when we are justified! He does not justify us because we are righteous but knowing that we are in fact polluted, justifies us.
(Beat)
What is so vitally important is that it is only through coming to understand these important truths about salvation that the sinful believer is then prepared to LIVE and LOVE according to God’s will and ways.
What is a good and profitable employees attitude toward an employer who owes Him?
One of entitlement. And if not entitlement, one of uncertainty.
(Tone down here)
Either way, this is not the plan of God.
Now, Paul, speaking to the Jewish converts there in Rome, has appealed to Abraham’s justification by faith. Now he is going to appeal to the words of King David which teach the same thing.
(Verse 6)
6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
In other words, David too understood the same doctrine of justification without works.
And Paul notes how David spoke of “the blessedness” or the happy state or condition of the person “unto whom God imputeth righteousness . . . ” whom God “treats as righteous”or sees as someone who lived in accordance to His Law.
David’s words are found in Psalm 32:1-11.
The whole design of the psalm is to show the blessedness of the man who is forgiven, and whose sins are not charged on him, but who is freed from the punishment due to him because of his sins.
Being pardoned, he is treated as a righteous man. This is what Paul means when speaking of David and his psalm –
“blessed is the man whom God imputeth righteousness . . . (listen!) without works!
(verse 7)
7 Saying, “Blessed are they whose iniquities are forgiven, and whose sins are covered.
Calvin taught that “By these words, we are taught that justification with Paul is nothing else but pardon of sin.”
The word used for cover here in the Greek is not the word translated “atonement” but is a word that best means “whose sins are forgiven.”
Then Paul quotes David again in verse eight, saying:
8 Blessed is the man to whom the Lord will not impute sin.
“Happy is the man whom the Lord will not charge him for his sins” . . . “who shall not be reckoned as guilty,” or in other words, “who has been justified.”
By this Paul clearly teaches the result of faith without works – it is a pardon of sin, which results in being treated with favor by God, though we are not deserving of such favor.
Comprehending this results in joy, happiness, freedom, and the burden of our sin, and religious demands, and our uncertain standing . . . to be lifted.
To consider salvation in any other way perpetuates “burden,” dampens joy, and reduces the freedom and liberty to love as God would have us love AND . . . AND to serve as God would have us serve Him and others.
Now at verse nine Paul steps back and redirects the conversation to the Jewish/Gentile debate existing in the Body at Rome, asking:
9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
You see, if Abraham was justified or seen as righteous because of his faith in the promises of God AFTER he was circumcised then it could be inferred by the Jews that the imputation was only given to the house of Israel who were under the Law.
But, if Abraham was justified BEFORE he underwent “the olde snip-snip” the point Paul was making would be established, which is justification is completely without any works of the law.
And if the father of the Jewish nation was justified and reckoned as a friend of God without being circumcised – which was the very same condition in which the heathen world lived, then it would follow that the Gentiles might be justified in a similar way now.
So Paul asks: (verse 10)
10 How was it then reckoned? when he (Abraham) was in circumcision or in uncircumcision? (he then answers) Not in circumcision, but in uncircumcision.
Before or after he was circumcised?
BEFORE.
We can read about this in Genesis 15:6 and Genesis 17:10. So Paul continues teaching on the premise (verse 11)
11 And he (Abraham) received the sign of circumcision, a seal of ??? the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
Paul is restating that Abraham received the sign or the seal (circumcision) evidencing his faith in God’s promises after he was justified and not before.
The circumcision proved or showed that there was a covenant between Abraham and God, and that the circumcision did not cause the covenant between God and Abraham.
When letters or contracts or governmental decrees were sent, they often came with a seal – like melted wax pressed over the crease of the contract (or decree) with a signet ring pressed into it while hot.
In allusion to this, circumcision is called “the seal” of the covenant which God had made with Abraham.
Because I believe OT circumcision is the best type for the water baptism of a believer I would suggest we find a similar pattern.
With circumcision first the covenant was made then the circumcision occurred.
With a believer, first a person is saved by grace through faith in Jesus, then they are baptized.
Both signs or seals identify the person relative to God.
Paul is reiterating here that circumcision, therefore, could have not contributed to his justification nor to the promise made to Abraham by God.
And bringing both Jew and Gentile believer under one roof Paul says “that Abraham might be the father of all” –
Circumcised and not.
Under the Law and not.
Jew and gentile alike.
(Verse 12 essentially reiterates the same thing – listen)
12 And the father of circumcision to them who are not of the circumcision only (the Jews), but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised (Gentiles who possess faith).
Paul summarizes the whole point saying (in verse 13):
13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
Then Paul brings us all back to the fact that faith is not established in or by obedience to the Law, but in fact the presence of the Law actually erases the promises that come with justification by faith.
This is radical and serious stuff, my friends. Listen – verse 14
14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect.
If those who are under the law are heirs of salvation, Paul says, “then faith is erased, made void, (LISTEN) “and the promise made are purposeless.”
This is so heavy.
What Paul is says is “It is either faith without works OR it is works without faith.
This is why we will read in the months to come that Paul (seven chapters away) says (in Romans 11:6):
“And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.”
Now, there is a VERY VERY important point Paul makes here that can be lost in our age of reading quickly and moving on through scripture.
It’s what he writes at the end of verse 14:
Listen carefully:
14 For if they which are of the law be heirs,
(“if those who think salvation comes by virtue of their keeping the law are those who are heirs of the kingdom of God or those who are saved . . .”) then . . .
“faith is made void,”
The Greek word for made void is “KENOO,” and it best means . . . is completely NEUTRALIZED.
14 For if they which “are of the law” are saved, faith is neutralized (LISTEN . . .!)
“and the promise made of none effect.”
A promise looks to the future. It excites trust and confidence in him who makes it.
When a man promises his wife he will both come home from a business trip to Africa safely and with the largest diamond money can buy, the woman excitedly and trustingly awaits for the claim to be satisfied in the future.
She places her focus and hope on her husband bringing about that which he promised.
All of the promises of God have this design and tendency too.
Those who live by such faith anxiously and excitedly live by FAITH every moment of their existence, waiting to see all of His promises fulfilled.
However! If a person or people are (or believe they are) justified by the works of the law, which are anathema to faith, those promises, Paul says, “are made void.”
They are neutralized and dissolve.
In other words, when we truly believe that salvation is by grace through faith and faith alone the promises live and remain alive until fulfilled.
But if a soul does not believe salvation is by faith, the promises of salvation by faith are “made of none effect” Paul says, and such will be left to be “justified by their own works under the law.”
See we can either be saved by grace because of what Jesus did OR we can have our lives compared to how Jesus lived (for He fulfilled the Law completely) and be judged accordingly.
And when, in the comparative, we are shown to have failed to live life as well as He lived, all the promises of salvation are lost . . .
. . . and we go to hell.
This is the problem with salvation by grace AND . . .
This is the problem of trying to be justified by obedience to . . .
And Paul has spent a lot of time and energy to try and prove it here.
Bottom line:
“If a person seek to be justified by their morality, or their forms of religion, or their obedience to Law, they cannot depend on any promise of God through faith to save them.”
Why?
God makes no promise for such attempts.
Paul makes it very clear here that such an attempt at salvation cannot be successful.
This is why on the television program we are so determined to not let anyone slip ANYTHING in that turns or twists or makes the promises of God void.
Paul goes on and tells us why such an approach makes the promise of God void; why obedience to the Law will not work:
(verse 15)
15 Because (he says) the law worketh wrath: for where no law is, there is no transgression.
While man is fallen, and sinful, the Laws tendency is not to justifying him fully, which produces peace, but just the reverse.
The Law condemns, pronounces wrath or punishment, and produces suffering not peace.
Let me use an illustration that is on our website at bornagainmormon to help explain this.
God’s law is perfect and so it demands perfect purity.
There is no middle ground, no “sometimes obedient, “ and no completing it.
It is constant. Eternal. Relentless, and perfect.
To fail in obedience once in it is to forever have failed in all of it because the Law comes as a whole, not broken up into strands of commands.
Early in the ministry I would get letters and emails which would say something to the effect of:
“You have become an attacker of the Church because you haven’t been able to live up to what the Church demands. (Its laws). Since you can’t stand the guilt of your failures, you have taken on easier religious views, made yourself feel better, and now call the Church false because you can’t stand the fact that other people are able to really live the way the Church describes! Shame on you!”
The response reads like this:
Because I was a Latter-day Saint, I understand where this idea originates and how it seems so right to your thinking. But let’s examine your accusation by first agreeing that what you are saying is absolutely correct – I have not been able to live up to what the Church demands. But my question to you is: can anyone?
If you’re honest, you have to agree that it is an impossibility.
And if you have convinced yourself that you are living up to everything the Church demands, you are young in your thinking and need to really examine your thoughts.
Since no one on earth can live up to all that the Church demands, then all that the Church demands must serve some other purpose.
Is it to put you under the bondage of guilt?
Suppose your parents sat you down at a very young age and laid out the following expectations:
You must never get a grade less than an A.
You must always act happy.
You must strive to avoid anger.
You must never get any dirt or stains on your clothing.
You must always drink five 12 ounce glasses of water a day.
You must never be outside the home past 3 p.m.
You must never raise your voice except in an emergency.
You must maintain a spotless room.
You must practice the piano two hours a day.
You must never eat candy.
You must maintain 10% body fat or less.
You must memorize one page of the Bible a week.
You must not think bad thoughts.
And suppose that every night of every day, your mother or father repeated these statements to you as though your very life depended on your obeying them exactly.
If you took your parents seriously and wanted to follow them what would be the result? How would you constantly feel? Most importantly, what would be your reaction if you failed to live up to these impossible expectations?
Who would you fear and to whom would you seek forgiveness and absolution?
From your parents, right? From the authors of the rules! Only they can provide solace because they made the rules.
So you return to Mom and Dad and confess your failures and they patiently endeavor to motivate you to greater diligence.
After confession, you feel good and are actually determined to meet their expectations again; but then, again, you fail.
After so many attempts and so many failures, you are left with only a few realistic responses to the demands set upon you.
First, you could continue to fail, then run and fall at your parents’ feet, seeking forgiveness for your failures while offering promises of greater efforts. In the end this approach would only produce frustration, a lack of peace, anxiety, and maybe even anger.
Second, you might begin to lie about your failures and just pretend to be good. Knowing that true success is impossible, you may feel your hypocrisy justifiable.
Third, you could rebel against everything your parents have demanded, and turn from their rules all together,
and fourth, you could stay in the home and while trying to live the rules the best you can while petitioning your parents that some alterations in the rules be changed.
Now put the Church (or God) in the shoes of your parents and the Church’s demands (or demands of the Law) in the place of theirs’.
There is no way anyone can meet all the expectations the Church (or the law) lays forth as vital to salvation/exaltation.
The only possible result is failure. And since failure produces guilt, and guilt produces emotional discomfort, those who fail are essentially limited to the same responses as those who fail to meet the impossible expectations of their parents.
Some people choose to return to the authors of these impossible expectations (the Church or God) and with great contrition beg for forgiveness and plead for patience and leniency. But in time this cycle must repeat itself and genuine seekers of God are forced to either face the futility of the predicament or allow themselves to be driven into a deeper state of mindless allegiance to the demands of an impossible list of rules for living.
Those who rebel generally take one of two courses. The first course is to rebel against God and His commandments which is nonsensical and serves as the religious equivalent of rioters burning their own community (or their own eternity) down.
The second rebellious reaction includes the painful task of remaining under the law all the while doing all you can to change the system. But God’s Law’s CANNOT ever be changed – so a person either finds another way – His way – or remains in a horrid state of wrath, depression, condemnation, and ultimately, death.”
There must be another way.
There has to be a better way, a way that saves us from ourselves, even though the Law or the rules or the demands are good.
That way is salvation by grace.
But notice also what Paul says here:
“for where no law is, there is no transgression.”
Hmmmm.
We’re going to begin talking about this premise next week after we share in communion.
Let’s pray.
