HELPLESS

"We are helpless"

So explained my just turned 11 years old daughter this morning as we studied our way through Romans chapter 1 - 6 this morning.

This week my girls requested me to forgo our current study of Pilgrim's Progress to revisit our previous study of Romans. To once again consider the gospel as presented especially in those first six chapters.

An outline of our conversation went something like this:

Rom 1:16 as a key verse for the whole of Romans - The gospel of Christ of which Paul by the Holy Spirit of God says he is not ashamed is the power of God unto salvation to everyone who believes.

Rom 1:1-4 Observing that Paul is separated unto the Gospel. The gospel long proclaimed even before by his Holy Apostles in the HOLY SCRIPTURES.

Which Gospel is "CONCERNING" his son Jesus Christ. We made observation that this word "concerning" means "ABOUT" it's all about CHRIST. We also noted that the Greek word PERI from where we get the English word perimeter teaches us that like the perimeter of the circle - the gospel is all around, all about Christ. The gospel is about JESUS, who he is and what he has done.

And immediately in the next verses we learn that Jesus Christ is of the seed of DAVID according to the FLESH and declared to be the SON OF GOD with power. 1Tim 3:16 God manifest in the flesh.

Going on we rehearsed our keywords from each of the first six chapters of Romans.

Rom 1:20 Everyone is WITHOUT EXCUSE for creation evidences a creator. We can see that GOD IS and if GOD IS then HE is to be worshiped.

And if we would know that GOD IS we should live in obedience to him. IF we have within in us some knowledge of right and wrong, a sense of RULE that must be obeyed we know also that it must be obeyed perfectly in all its parts. Rom 2:13 it is not the hearers but the DOERS of the Law that are justified or declared right by and with GOD.

But from Romans 3:10 we see that there is NONE RIGHTEOUS. And Rom 3:23 ALL have sinned. We cannot but conclude from our condition and plight that the only means to be justified is by FAITH and not by the works of the law. Rom 3:28.

AGAIN - what does the scriptures say. Rom 4:3 reminds us - that Abraham believed GOD it was counted to him for/unto righteousness. (greek word "eis" meaning unto or into) Faith is the instrument by which Abraham was imputed as righteous. Not works but Faith.

And we can gain great hope for this was not written for just Abraham but for us also to whom it shall be imputed if we believe on him who raised up Christ our Lord from the dead. Rom 4:22-25.

But how can this work?

How can God consider the righteousness of another as mine? How can the atoning work or Christ be done in my place, and how can his perfect law-keeping righteousness be imputed to me?

Which answer we find in Romans Chapter Five where we read of the REPRESENTATION or HEADSHIP of Jesus Christ on behalf of those that are in him.

Rom 5:12 See how the judgement or consequence of what Adam has done has fallen upon us all, in fact upon the whole world. Death passed upon all men. We are culpable in Adam, because we were in ADAM as he STOOD IN THE GARDEN in the form of a public representative of all that were in HIM. What Adam did he did on behalf of all that were in him. When ADAM fell, all fell in HIM. In ADAM ALL DIE.

Rom 5:14 As is evident all around --- the result of Adam's fall, know also that ADAM in this representative nature was a FIGURE or TYPE of HIM THAT WAS TO COME. HE was a figure of CHRIST. Christ, the second Adam, holding a representative office for his people. So that what Jesus did he did on behalf of all that were in HIM.

We read in Genesis, God's words to Adam: In the day thou eatest thereof thou shalt surely die. He ate and Death passed upon all. We could also read "and in the not eating thereof you will live." Christ obeyed where Adam disobeyed.

Rom 5:19 For AS by one man's disobedience many were made sinners, SO by the obedience of one shall many be made righteous.

We especially concentrated here upon those two little words: AS and SO

What does the word "AS" mean we thought. It means in similar fashion, in LIKE manner with Adam as a representative so also CHRIST. The results are quite opposite but there is a similarity in their representative offices. Which office was appointed by GOD.

By Faith in Christ alone we are counted righteousness. We are declared perfectly 100% righteous because our HEAD was this, if we by Faith beleive on the HIM who raised up Christ our Lord from the dead.

AND SO my just-turned-11-years-old daughter says with all seriousness: "We are helpless without God. He is the one who puts his spirit in us. We cannot do this work, he must do it. We are helpless, He changes us." I don't remember ever using that word with my girls but I think she rightly appropriated it today "HELPLESS without GOD." Even for our Faith, God be thanked.

This led me to think deeply about the meaning of faith and to think out loud with my girls this morning. How FAITH, and BELIEVING does speak to our utter dependence and reliance upon God for every good and perfect gift. Even as a baby is so dependent upon parents for food, and bed, and love, and shelter, and changing the diapers - so dependent. We are dependent upon God, Our faith is a dependence, a trusting a relying upon GOD ALONE, Apart from him we are helpless.

[postscript: after discussing the above post my 11 yr old added the comment, "and so I also thank God for making that in my mind."]

** Update - Whitestone has written extensively and clearly on this same topic today in her post entitled:

What I Learned Yesterday In the Chemo Chair click here

Whitestone's article deals with the Heidelberg Catechism and the following question and answer:
Question 12 asks, "According to God's righteous judgment we deserve punishment both in this world and forever after: How then can we escape punishment and return to God's favor?"

Answer 12: God requires that His justice be satisfied. Therefore the claims of His justice must be paid in full, either by ourselves or another.

JUSTIFICATION and SANCTIFICATION

TWO PERFECT THINGS THAT ARE SEPARATE. YET INSEPARABLE.

It is important not to confuse Justification and Regeneration. The being counted righteous by Faith and the fruit of Holiness by the Spirit of God working in us both to will and to do. Two perfect things Justification and Sanctification, when confounded as one and the same thing become one that is corrupt.

When we define justification as meaning, "A perfect right standing before God on the basis of the whole life lived because of the regenerating work of the Holy Spirit," this is to make two things that are perfect one. And as one Calvin says this is to corrupt the gospel.

Calvin writes on NOT confusing JUSTIFICATION AND SANCTIFICATION:
Book III, Chapter 11, Para 6

Osiander on coming to Scripture corrupts every passage which he quotes. Thus when Paul says, "to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness," he expounds justifying as making just. With the same rashness he perverts the whole of the fourth chapter to the Romans. He hesitates not to give a similar gloss to the passage which I lately quoted, "Who shall lay any thing to the charge of God's elect? It is God that justifieth." Here it is plain that guilt and acquittal simply are considered, and that the Apostle's meaning depends on the antithesis. Therefore his futility is detected both in his argument and his quotations for support from Scripture. He is not a whit sounder in discussing the term righteousness, when it is said, that faith was imputed to Abraham for righteousness after he had embraced Christ (who is the righteousness of God and God himself) and was distinguished by excellent virtues. Hence it appears that two things which are perfect are viciously converted by him into one which is corrupt. For the righteousness which is there mentioned pertains not to the whole course of life; or rather, the Spirit testifies, that though Abraham greatly excelled in virtue, and by long perseverance in it had made so much progress, the only way in which he pleased God was by receiving the grace which was offered by the promise, in faith. From this it follows, that, as Paul justly maintains, there is no room for works in justification.

JUSTIFICATION QUESTIONS - Ques 8

This is our final question as taken from Wayne Grudem's book, Bible Doctrines. You may access the labels to the right of this blog by clicking on ROM05 for a complete list of each blog post regarding JUSTIFICATION QUESTIONS.

QUES 8:

- Have you ever wondered if God is still continuing to punish you from time to time for sins you have done in the past, even long ago? How does the doctrine of justification help you deal with those feelings?

A. Yes I have sometimes fallen into that despair. The doctrine of justification teaches me that Christ himself bore the punishment for all my sins. GOD DOES NOT PUNISH ME OR REQUIRE ME TO PAY SOMETHING THAT JESUS HIMSELF ALREADY PAID FOR. Punishment is the payment for sin, I can never atone for my own sin being so wicked and sin so heinous, sin against a holy God. Christ paid for my sins – if he paid for them I cannot. To think of myself paying for SOME of my sins, or paying for part of my sins is to do despite to the blood of Jesus Christ who, himself paid for them once for all time.

Rev 5:9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;

1Pe 1:18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;
1Pe 1:19 But with the precious blood of Christ, as of a lamb without blemish and without spot:

Gal 3:13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

Heb 10:10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.
Heb 10:14 For by one offering he hath perfected forever them that are sanctified.

Heb 9:12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

Heb 9:26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

Heb 9:28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

1Co 6:19 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?
1Co 6:20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.

CORRECTION BUT NOT PUNISHMENT:
GOD does correct us as a loving Father his Child, but he does not PUNISH by way of extracting payment for sin for which his SON Jesus Christ has already dearly paid.
Heb 12:5 And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:
Heb 12:6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
Heb 12:7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?

Heb 12:8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.

JUSTIFICATION QUESTIONS - Ques 7

Continuing with questions concerning justification taken from Wayne Grudem's book, Bible Doctrines, we will consider question 7.

QUES 7:

- If you think of yourself standing before God on the day of judgment, would you think that it is enough simply to have your sins all forgiven, or would you also feel a need to have the righteousness of Christ reckoned to your account?

A. I would need both to be washed from my sins so that I am clean from the guilt of them, and also not left neutral but having positive righteousness credited to my behalf. So that not a nothing standing before God but one who is PERFECT IN CHRIST.

JUSTIFICATION QUESTIONS - Ques 6.

Continuing with questions concerning justification taken from Wayne Grudem's book, Bible Doctrines, we will consider question 6.

QUES 6: Is faith itself the merit for eternal life. Is faith my righteousness? Am I to have faith in my faith?

Or as worded by Wayne Grudem:
- What is the relationship between faith and justification? Does faith earn us salvation? Explain.

A. Faith does not earn us salvation. Faith is the instrument or connection to CHRIST. He is our righteousness. He is the one who made atonement. Faith is a gift and grace. It is not ON ACCOUNT OF OUR FAITH that we are declared righteous, but by means of our faith.

We are counted righteous not on account of our faith, but by means of faith. (Remember even faith is a gift Eph 2:8-9)

Wayne Grudem writes: “Faith is an instrument to obtain justification, but it has no merit in itself….Scripture never says that we are justified because of the inherent goodness of our faith, as if our faith has merit before God. It never allows us to think that our faith in itself earns favor with God. Rather, Scripture says that we are justified “by means of” our faith, understanding faith to be the instrument through which justification is given to us, but not at all an activity that earns us merit of favor with God. Rather we are justified solely because of the merits of Christ’s work (Rom. 5:17-19)” Wayne Grudem, Bible Doctrine, Zondervan 1999, p. 321

From The Everlasting Righteousness by Horatius Bonar.
Faith is not the cross.
Faith is not the sacrifice.
Faith cannot be a sin bearer.
Faith does not expiate any guilt.
Faith does not propitiate the wrath of God. Christ is our propitiation. He is the propitiatory sacrifice for us to God.
Faith is not the blood that washes away all our sins and by which we are redeemed.
Faith is not satisfaction to God.
Faith is not the physician but brings us to the physician that heals.
Faith is not Christ - it is our connection unto him.

JUSTIFICATION QUESTIONS - Ques 5

Continuing with questions concerning justification taken from Wayne Grudem's book, Bible Doctrines, we will consider question 5.

QUES 5:
- Briefly explain the difference between a belief system which teaches you are declared righteous and justified based on an internal change God has done in you -- verses having the righteousness of Jesus Christ credited to you? Contrast how these might affect the practical living out in an individual, how it would affect the way they view their relationship to God if they held to one or they other view. Contrast how these reflect on these two differing ideas of justification relate to the glory of God.

A. IF righteousness is based on internal change God has done in me, then I WILL HAVE NO PEACE. For sins still remains in me, I am not yet what I shall be, I am not PERFECT as my Father in HEAVEN IS PERFECT.

Rom 5:1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

My merit for heaven under such a system based on finally being declared righteous after a life well lived would leave me doomed never living well enough. Such a system would try to mix grace and works so that my final merit before God would ultimately rest on the works I have done – even though I say these works are the fruit of grace done in me.

But being justified by faith so that the righteous declaration is declared upon me based on what CHRIST PERFECTLY DID – I have now PEACE, peace with God. Peace and liberty to joy in God and rejoice in HIM.

Wayne Grudem explained as follows:

It is essential to the heart of the gospel to insist that God declares us to be just or righteous not on the basis of our actual condition of righteousness or holiness, but rather on the basis of Christ’s perfect righteousness, which God thinks of as belonging to us. This was the heart of the difference between Protestantism and Roman Catholicism at the Reformation. Protestantism since the time of Martin Luther has insisted that justification does not change us internally and it is not a declaration based in any way on any goodness that we have in ourselves.

If justification changed us internally and then declared us to be righteous based on how good we actually were, then (1) we could never be declared perfectly righteous in this life, because there is always sin that remains in our lives, and (2) there would be no provision for forgiveness of past sins (committed before we were changed internally), and therefore we could never have confidence that we are right before God. We would lose the confidence that Paul has when he says, “Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). If we thought of justification as based on something that we are internally we would never have the confidence to say with Paul, “There is therefore now no condemnation for those who are in Christ Jesus” (Rom. 8:1). We would have no assurance of forgiveness with God, no confidence to draw near to him “with a true heart in full assurance of faith” (Heb. 10:22). We would not be able to speak of “the free gift of righteousness” (Rom 5:17), or say that “the free gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23).
(italics in original)

Wayne Grudem, Bible Doctrine, Zondervan 1999, p. 319.

JUSTIFICATION QUESTIONS - Ques 4

Continuing with questions concerning justification taken from Wayne Grudem's book, Bible Doctrines, we will consider question 4.

QUES 4: Is it right for someone truly a sinner like me, to be considered righteous in the eyes of God? I am not righteous, I am not worthy. How can this be right for guilty to be declared innocent and righteous?

or per the words of Wayne Grudem:

- How can God declare us righteous when we are in fact guilty sinners? Is this righteousness based on our own actions or actual inner nature? If not, then on what is it based?



A. The HEADSHIP of Jesus Christ comes to bear upon this question. It is right, if by an eternal plan, which God made, even before the world began, Jesus Christ was the HEAD OF HIS PEOPLE. The representative who would, as one who in the purpose of the TRIUNE GOD, assume the debt and duty of his people. The representative would perform it for them and in their place and for his OWN ETERNAL GLORY.


Tit 1:2 In hope of eternal life, which God, that cannot lie, promised before the world began;

Rev 13:8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

1Pe 1:18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;
1Pe 1:19 But with the precious blood of Christ, as of a lamb without blemish and without spot:
1Pe 1:20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,

Rom 16:25 Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,

Mat 25:34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

1Pe 3:18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:


Rom 5:12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
Rom 5:13 (For until the law sin was in the world: but sin is not imputed when there is no law.
Rom 5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
Rom 5:15 But not as the offense, so also is the free gift. For if through the offense of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.
Rom 5:16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification.
Rom 5:17 For if by one man's offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)
Rom 5:18 Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
Rom 5:19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
Rom 5:20 Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound:
Rom 5:21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.


Rom 8:31 What shall we then say to these things? If God be for us, who can be against us?
Rom 8:32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
Rom 8:33 Who shall lay any thing to the charge of God's elect? It is God that justifieth.
Rom 8:34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

JUSTIFICATION Questions - Ques 3

Continuing with questions concerning justification taken from Wayne Grudem's book, Bible Doctrines, we will consider question 2.

QUES 3: Explain two facets in which justification applies to our being declared righteous.

- God’s declaration of justification involves what two factors?

A. (1) The death of Christ Jesus upon the cross for our sins which he bore there, enduring in our place all the wrath and punishment which was due them. He was treated there as if he had done all that we did. (2) The perfect law-keeping righteous life of Jesus Christ being credited to our behalf – so that his righteousness is considered ours – because he is our HEAD and REPRESENTATIVE and in his life also what he did – he did in our PLACE. We are treated as if we did all that he did. --- AGAIN the two factors involved in the declaration of righteousness are (1) we are thought in the mind of God as ones not-guilty having no sin imputed to us and our sins having been fully paid by Jesus Christ dying in our place upon the cross and (2) the righteousness of Jesus Christ being counted as our own – HIS righteousness imputed to us through faith.

We are washed from our sin and pollution by the work of Jesus Christ upon the cross. He paid for our sins in his own body bearing them upon the cross. The guilt and punishment of our sins is satisfied before God in CHRIST who died.

SINS ATONED FOR: (just-as-if-I’d-never sinned)
Heb 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

1Pe 2:24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

Isa 53:5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
Isa 53:6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

Joh 1:29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

Gal 3:13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

We are not left as neutral individuals – with no black stain against but NOTHING FOR US.
Jam 4:17 Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

RIGHTEOUSNESS CREDITED:
Phi 3:9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

1Co 1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

2Co 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

Rom 5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
Rom 5:15 But not as the offense, so also is the free gift. For if through the offense of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.
Rom 5:16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification.
Rom 5:17 For if by one man's offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)
Rom 5:18 Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

Rom 10:3 For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.
Rom 10:4 For Christ is the end of the law for righteousness to every one that believeth.

JOHN GILL:
for righteousness: for the bringing in an everlasting righteousness; a righteousness justifying in the sight of God; a righteousness sinners wanted, and could not obtain of themselves, and could never be obtained but by a perfect fulfilling of the law: this Christ has done partly by the conformity of his nature, being exactly like that, and what it requires holy, just, and good; and partly by perfect obedience of his life to all its precepts; and also by suffering the penalty of it, death, in the room and stead of all his people; and so the whole righteousness of the law is fulfilled by him, and he becomes the end of it, for a justifying righteousness before God,
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, Rom 10:4.)

JUSTIFICATION Questions - Ques 2

Continuing with questions concerning justification taken from Wayne Grudem's book, Bible Doctrines, we will consider question 2.

QUES 2: Is justification a matter of an internal change done in us? Am I considered righteous because God has given me a new heart and now looking at the new heart, GOD approves of the good character and good works arising from it and thereby can declare that I am righteous?

- Does God’s act of justification actually change our internal nature or character at all? Why or why not?

A. NO. Justification speaks to that righteousness of another, Jesus Christ, which is credited to us or thought of as ours in the mind of God because CHRIST STANDS AS OUR HEAD, our representative. We are declared to have an absolute perfect righteousness because it is the righteousness of Jesus Christ which has been credited to us.

Though sin no longer reigns over us as a tyrant and king and we are no longer sin’s slaves, yet sin does remain in us.
1Jo 1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.

Rom 6:14 For sin shall not have dominion over you: for ye are not under the law, but under grace.
Rom 6:15 What then? shall we sin, because we are not under the law, but under grace? God forbid.
Rom 6:16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
Rom 6:17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
Rom 6:18 Being then made free from sin, ye became the servants of righteousness.

SO we are not by virtue of the change in our character wrought within us by the Spirit of God perfectly righteous in this life. We are changed, but we are not YET what we shall be.

1Jo 3:2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

God does indeed change our internal nature.
Phi 2:13 For it is God which worketh in you both to will and to do of his good pleasure.

Rom 8:13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
Rom 8:14 For as many as are led by the Spirit of God, they are the sons of God.

Gal 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
Gal 5:23 Meekness, temperance: against such there is no law.
Gal 5:24 And they that are Christ's have crucified the flesh with the affections and lusts.
Gal 5:25 If we live in the Spirit, let us also walk in the Spirit.

1Jo 5:1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.

1Jo 3:9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.


JOHN GILL:
doth not commit sin; does not make it his trade and business; it is not the constant course of his life; he does not live and walk in sin, or give up himself to it; he is not without the being of it in him, or free from acts of sin in his life and conversation, but he does not so commit it as to be the servant of it, a slave unto it, or to continue in it; and that for this reason:

for his seed remaineth in him; not the word of God, or the Gospel, though that is a seed which is sown by the ministers of it, and blessed by God, and by which he regenerates his people; and which having a place in their hearts, becomes the ingrafted word, and there abides, nor can it be rooted out; where it powerfully teaches to avoid sin, is an antidote against it, and a preservative from it: nor the Holy Spirit of God, though he is the author of the new birth, and the principle of all grace; and where he once is, he always abides; and through the power of his grace believers prevail against sin, and mortify the deeds of the body, and live: but rather the grace of the Spirit, the internal principle of grace in the soul, the new nature, or new man formed in the soul, is meant; which seminally contains all grace in it, and which, like seed, springs up and gradually increases, and always abides; and is pure and incorruptible, and neither sins itself, nor encourages sin, but opposes, checks, and prevents it:

and he cannot sin; not that it is impossible for such a man to do acts of sin, or that it is possible for him to live without sin; for the words are not to be understood in the sense of those who plead for perfection in this life; for though the saints have perfection in Christ, yet not in themselves; they are not impeccable, they are not free from sin, neither from the being nor actings of it; sin is in them, lives in them, dwells in them, hinders all the good, and does all the mischief it can: or in such sense, as if the sins of believers were not sins; for though they are pardoned and expiated, and they are justified from them, yet they do not cease to be sins; they are equally contrary to the nature, will, and law of God, as well as the sins of others; and are oftentimes attended with more aggravated circumstances, and which God in a fatherly way takes notice of, and chastises for, and on the account of which he hides his face from them: nor does the phrase intend any particular single sin, which cannot be committed; though there are such, as sinning wilfully after receiving the knowledge of the truth, or denying Christ to be the Saviour of sinners, and a sacrifice for sin, and hatred of a Christian brother as such, and sinning the sin unto death, or the unpardonable sin; neither of which can be committed by a regenerate man: nor is the meaning only, though it is a sense that will very well bear, and agrees with the context, that such persons cannot sin as unregenerate men do; that is, live in a continued course of sinning, and with pleasure, and without reluctance, and so as to lie in it, as the whole world does: but rather the meaning is, he that is born of God, as he is born of God, or that which is born of God in him, the new man, or new creature, cannot sin; for that is pure and holy; there is nothing sinful in it, nor can anything that is sinful come out of it, or be done by it; it is the workmanship of the Holy Spirit of God; it is a good work, and well pleasing: in the sight of God, who is of purer eyes than to behold sin with delight; and an incorruptible seed, which neither corrupts nor is corrupted; and though it is as yet an imperfect work, it is not impure: the reason of the impeccability of the regenerate man, as such, is

because he is born of God: for that which is born of God in him, does, under the influence of the Spirit, power, and grace of God, preserve him from the temptations of Satan, the pollutions of the world, and the corruptions of his own heart; see 1Jo_5:18; which the Vulgate Latin version there renders, "the generation of God", meaning regeneration, or that which is born of God, "preserveth him": this furnishes out a considerable argument for the perseverance of the saints.
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, 1Jo 3:)

JUSTIFICATION

Wrapping up Romans Chapters Three - Five, I hoped it would be helpful now in order to deepen our understanding of the gospel to consider the following questions. These were taken from Wayne Grudem's book Bible Doctrine, p 324-5.

Over the next few days I'll post my own answers to the following eight questions:

1. Define the word justify as used in the New Testament in verses such as Rom 3:20, 26, 28 Rom 4:5, Rom 8:33.
2. Does God’s act of justification actually change our internal nature or character at all? Why or why not?
3. God’s declaration of justification involves what two factors?
4. How can God declare us righteous when we are in fact guilty sinners? Is this righteousness based on our own actions or actual inner nature? If not, then on what is it based?
5. Briefly explain the difference between a belief system which teaches you are declared righteous and justified based on an internal change God has done in you -- verses having the righteousness of Jesus Christ credited to you? Contrast how these might affect the practical living out in an individual, how it would affect the way they view their relationship to God if they held to one or the other view. Contrast how these reflect on these two differing ideas of justification relate to the glory of God.

6. What is the relationship between faith and justification? Does faith earn us salvation? Explain.
7. If you think of yourself standing before God on the day of judgment, would you think that it is enough simply to have your sins all forgiven, or would you also feel a need to have the righteousness of Christ reckoned to your account?

8. Have you ever wondered if God is still continuing to punish you from time to time for sins you have done in the past, even long ago? How does the doctrine of justification help you deal with those feelings?

Today we will deal with Question 1:
QUES 1: What do we mean by JUSTIFY or the doctrine of JUSTIFICATION?

- Define the word justify as used in the New Testament in verses such as Rom 3:20, 26, 28 Rom 4:5, Rom 8:33.

A. THAT GOD declares one to be RIGHTEOUS as a JUST VERDICT. Faith in Christ being the means or connection we have to CHRIST who is our head so that on the basis of the Perfect HEAD of his PEOPLE, the righteousness of JESUS CHRIST is declared to be ours, who believe. All our sins are paid for by him who died upon the cross in OUR PLACE. Jesus Christ as the Head and Representative of his people, himself having their sins counted unto him, the debt and guilt of them discharged from those who are IN CHRIST and laid upon Christ by imputation, Christ then dying upon the cross and paying the penalty of the sins of His people, the elect, those who believing are in Christ. On the cross Christ bore and absorbed the wrath and punishment of God justly due for sin.

Also justification includes the perfect life lived by Jesus Christ, in perfect conformity to the law and righteous requirements of it, being counted to us, who believe, as our perfect righteousness. Christ who is the HEAD of his PEOPLE lived the life he lived as our representative fulfilling for us all righteousness. And this righteousness is counted to us by faith. So that God declares righteous or justifies those who are in CHRIST believing.

IT IS NOT WHAT WE DO that is our righteousness. It is not works but faith. It is WHAT CHRIST HAS DONE.

Rom 3:20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

Rom 3:26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

JOHN GILL:
..the justifier of him that believeth in Jesus: Jesus, the Saviour, is the object of faith, as he is the Lord our righteousness; the believer in Jesus is a real, and not a nominal one; God is the justifier of such in a declarative way, and God only, though not to the exclusion of the Son and Spirit; and which sentence of justification is pronounced by him on the foot of a perfect righteousness, which neither law nor justice can find fault with, but entirely approve of; and so he appears just and righteous, even though he justifies the sinner and the ungodly.
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, Rom 3:26)


Rom 3:28 Therefore we conclude that a man is justified by faith without the deeds of the law.

JOHN GILL:
that a man is justified by faith without the deeds of the law. The subject of justification is, "man", not in opposition to angels; nor does it design the Jew against the Gentile, though some have so thought; but the apostle names neither Jew nor Gentile, but "man", to show that Christ's righteousness is unto all, and every man, that believes, be he who he will; and is to be understood indefinitely, that every man that is justified is justified by faith. The means is "by faith", not habitually or actually considered; that is, either as an habit and principle infused into us, or as an act performed by us; but either organically, as it is a means of receiving Christ's righteousness; or objectively, as it denotes Christ the object of it: and all this is done "without works", of any sort; not by a faith which is without works, for such a faith is dead, and of no avail; but by faith without works joined to it, in the affair of justification; or by the righteousness of Christ imputed by God the Father, without any consideration of them, and received by faith, and relied upon by the believer, without any regard unto them.
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, Rom 3:28)


Rom 4:5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

This declaration of righteousness is based on a righteousness imputed/counted to the believer – the righteousness of Jesus Christ.

Rom 8:33 Who shall lay any thing to the charge of God's elect? It is God that justifieth.


JOHN GILL:
it is God that justifieth; he against whom sin is committed, who is the lawgiver, and the righteous judge, justifies them from every charge; not by teaching them the way of justification, nor by infusing righteousness into them, or on account of any works of righteousness done by them, but by pronouncing them righteous through the imputation of the righteousness of his Son unto them: observe, that "God's elect", as such, are the objects of justification; which proves the eternity of it; the speciality of it as belonging to particular persons, and the everlasting security and continuance of it.
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, Rom 8:33.)

Romans 5:14 - Adam a Type of Christ

ADAM WHO IS THE FIGURE:
Rom 5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.

BUT FIRST A LITTLE REVIEW:

Without Excuse, The Law Condemns, None Righteous (Romans Chapters 1, 2, and 3)
Rom 1:20, Rom 2:13, Rom 3:10

Which leads us to realize and look for righteousness somewhere else besides within ourself. Where can I find righteousness? What does the Scriptures say? Rom 4:3

In Roman's chapter four we discovered that by Faith we are counted righteous. Just as Abraham believed God and it was counted to him for righteousness - we also, if we believe will be counted righteous.

So the Perfect Righteousness which we need if ever we hope to get to heaven is ours by Faith, the righteousness of our Perfect Lord Jesus Christ counted to us as our own. He is the Lord our Righteousness. IMPUTED RIGHTEOUSNESS

But again,we might ask: "How does that work? How can the righteousness of someone else be imputed to me as my own in the mind of God?"

The answer, as we find in Romans Chapter Five, is HEADSHIP/REPRESENTATION.

And that brings us to Romans 5:14 where we learn that Adam is a figure of him that was to come. Last week we walked through Genesis, refreshing ourselves in the account of Adam as the HEAD of all that were in Him.

FIRST: Gen 1:31 - we saw that everything God made was good. VERY GOOD.

SECOND: Gen 2:16-17 we saw the terms God set down for Adam. He could eat freely of every tree in the garden but one. He was NOT to eat of the tree of the knowledge of good and evil for in the day that he would eat of that tree he would SURELY DIE. Conversely if he DID NOT eat of that tree he would LIVE.

THIRD: But Adam ate. Gen 3:6

FOURTH: And Adam having eaten, MAN FELL and judgment came. Gen 3:17-19

FIFTH: And in dying he would die. Death passed upon all men, and all men became sinners, IN ADAM ALL DIE. 1Cor 15:22 and Rom 5:19 (We see the evidence of this all around us, and in us, and every day.)

Romans Chapter Five contrasts and compares the First Adam with the Last Adam. 1Cor 15:45, 1Cor 15:47 And teaches us in Verse 14 that Adam is a figure of Him that was to come, that is, Adam is a type or figure of Jesus Christ. Rom 5:14.

So I commend some devotional commentary from Matthew Henry for he writes:
The parallel that the apostle runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam (Rom 5:12, to the end), which not only illustrates the truth he is discoursing of, but tends very much to the commending of the love of God and the comforting of the hearts of true believers, in showing a correspondence between our fall and our recovery, and not only a like, but a much greater power in the second Adam to make us happy, than there was in the first to make us miserable.

And then Matthew Henry explains to us what is meant by Adam a figure of him that was to come:
1. A general truth laid down as the foundation of his discourse - that Adam was a type of Christ (Rom_5:14): Who is the figure of him that was to come. Christ is therefore called the last Adam, 1Co_15:45. Compare 1Co_15:22. In this Adam was a type of Christ, that in the covenant-transactions that were between God and him, and in the consequent events of those transactions, Adam was a public person. God dealt with Adam and Adam acted as such a one, as a common father and factor, root and representative, of and for all his posterity; so that what he did in that station, as agent for us, we may be said to have done in him, and what was done to him may be said to have been done to us in him. Thus Jesus Christ, the Mediator, acted as a public person, the head of all the elect, dealt with God for them, as their father, factor, root, and representative - died for them, rose for them, entered within the veil for them, did all for them. When Adam failed, we failed with him; when Christ performed, he performed for us. Thus was Adam tupos tou mellontos - the figure of him that was to come, to come to repair that breach which Adam had made.

Romans - Chapter Five

Keywords:
Chap 1: Without Excuse
Chap 2: The Law Condemns
Chap 3: There is none righteous
Chap 4: Imputation/Logizomai
Chap 5: Headship/Representation and 1st Adam - 2nd Adam, or 1st Adam - Last Adam.

Alternate Keywords:
Chap 1: The Indictment Begins (Rom 5:18)
Chap 2: (open for suggestions)
Chap 3: All have sinned, Total Depravity
Chap 4: Counted Righteous
Chap 5: Federal Headship (the theological term)

Memory Verses:
Rom 1:20
Rom 2:13
Rom 3:10
Rom 4:3
Rom 5:19

Extended Memory Verses
Chap 1: Rom 1:1, Rom 1:8, Rom 1:16-20
Chap 2: Rom 2:12-16
Chap 3: Rom 3:10-12, Rom 3:18, Rom 3:21, Rom 3:23, Rom 3:28-29
Chap 4: Rom 4:23-25
Chap 5: Whole Chapter (If I had to select only two more Rom 5:8, Rom 5:14)

As we begin to look at Romans Chapter Five, I wanted to preface with a quick discussion of Rom 5:13. I have for many years found this a tough verse to fully understand. Maybe you have it down, but I always pause on this verse to wonder exactly how it should be understood.

Rom 5:13 For until the law sin was in the world: but sin is not imputed when there is no law.

Until the Law: The Law the came through Moses, that period of time from Adam to Moses.

Sin was in the world: There was sin in the world even before Moses brought the law.

But sin is not imputed when there is no law: Sin will not be accounted against anyone when there is no law to be broken.

Some Questions:
Q. How can there be sin at all with no law? It says plainly sin was in the world.
Q. Was there no law before Moses? This verse seems to suggest that.
Q. If sin is not accounted against anyone prior to the law then why was there judgment?
Q. Isn't judgment evidence that sin is counted against those judged. For example the Flood was judgment upon all except eight souls, ie. Noah, his sons and wives.
Q. Didn't individuals evidence a work of the law in their hearts when they approved some things and disapproved others.

For proof that there was evidenced a work of the law written on the heart, not in a regenerative way but as a remnant of that stamp of God's image. As also expressed in:

Rom 2:14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
Rom 2:15 Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

Consider the following instances:
Abimelech appealing to the justice of God:
Gen 20:4 But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation?

Abimelech acknowledging the sanctity of marriage and the great sin of violating this union:
Gen 20:9 Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.

Abimelech again in the case of Issac and Rebekah, once more acknowledging the great sin of breaking the marriage union and evidencing that he does by nature things contained in the law:
Gen 26:8 And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife.
Gen 26:9 And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her.
Gen 26:10 And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lain with thy wife, and thou shouldest have brought guiltiness upon us.
Gen 26:11 And Abimelech charged all his people, saying, He that toucheth this man or his wife shall surely be put to death.

We could also mention the nature of Abrham's intercession for Sodom:
Gen 18:25 That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?

ALSO SIN was imputed upon Cain who was judged for killing Abel. Also imputed to Sodom and Gomorrah judged by God not having even ten righteous men.

Perhaps the proper understanding of Rom 5:13 is this:

Look what Adam brought! Adam stood as the HEAD of the whole human race. Death passed upon all men from Adam's representative act.

Since where no law is made, then no man would then be punished. But men were punished and therefore were considered guilty, therefore sin was imputed to them, and thus then there was some law even before Moses. Look what Adam, the Head of all mankind, has brought upon us!

Verse Rom 5:12 enforces this:
Rom 5:12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

And Rom 5:14 takes us to the next connection, that as Adam was the HEAD of all that are in Him, he was a figure of CHRIST, who is the HEAD of all that are in HIM.

Rom 5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.

I leave with you with several commentaries on Rom 5:13 so you can weigh some of the same helps I have been reviewing.

Geneva Bible Notes:

That this is so, that both guiltiness and death began not after the giving and transgressing of law of Moses, is evident in that men died before that law was given: for in that they died, sin, which is the cause of death, existed then: and in such a way, that it was also imputed: because of this it follows that there was then some law, the breach of which was the cause of death.

JOHN GILL:
but sin is not imputed when there is no law. This looks like an objection, that if there was no law before Moses's time, then there was no sin, nor could any action of man be known or accounted by them as sinful, or be imputed to them to condemnation; or rather it is a concession, allowing that where there is no law, sin is not imputed; but there was a law before that law of Moses, which law was transgressed, and the sin or transgression of it was imputed to men to condemnation and death, as appears from what follows.

MATTHEW HENRY:
Further, to clear this, he shows that sin did not commence with the law of Moses, but was in the world until, or before, that law; therefore that law of Moses is not the only rule of life, for there was a rule, and that rule was transgressed, before the law was given. It likewise intimates that we cannot be justified by our obedience to the law of Moses, any more than we were condemned by and for our disobedience to it. Sin was in the world before the law; witness Cain's murder, the apostasy of the old world, the wickedness of Sodom. His inference hence is, Therefore there was a law; for sin is not imputed where there is no law. Original sin is a want of conformity to, and actual sin is a transgression of, the law of God: therefore all were under some law. His proof of it is, Death reigned from Adam to Moses

JOHN CALVIN:

But sin is not imputed, etc. Without the law reproving us, we in a manner sleep in our sins; and though we are not ignorant that we do evil, we yet suppress as much as we can the knowledge of evil offered to us, at least we obliterate it by quickly forgetting it. While the law reproves and chides us, it awakens us as it were by its stimulating power, that we may return to the consideration of God’s judgment. The Apostle then intimates that men continue in their perverseness when not roused by the law, and that when the difference between good and evil is laid aside, they securely and joyfully indulge themselves, as if there was no judgment to come. But that before the law iniquities were by God imputed to men is evident from the punishment of Cain, from the deluge by which the whole world was destroyed, from the fate of Sodom, and from the plagues inflicted on Pharaoh and Abimelech on account of Abraham, and also from the plagues brought on the Egyptians. That men also imputed sin to one another, is clear from the many complaints and expostulations by which they charged one another with iniquity, and also from the defenses by which they labored to clear themselves from accusations of doing wrong. There are indeed many examples which prove that every man was of himself conscious of what was evil and of what was good: but that for the most part they connived at their own evil deeds, so that they imputed nothing as a sin to themselves unless they were constrained. When therefore he denies that sin without the law is imputed, he speaks comparatively; for when men are not pricked by the goads of the law, they become sunk in carelessness. ¹⁶⁵¹⁶⁵ This verse, as bearing on the argument, maybe viewed rather differently. This and the following verse contain an explanation or an illustration of the last, Romans 5:12. He states in this verse two things: a fact and a general principle; the fact is, that sin, the first sin in its evident effects, (for he speaks throughout of no other sin, as to Adam, or as producing death,) was in the world before the law of Moses was given; and the general principle he avows is, that no sin is imputed where there is no law. Having made this last admission, he proceeds in the Romans 5:14 to say, that “nevertheless,” or notwithstanding, death, the effect of sin, prevailed in the world, and prevailed even as to those who did not actually or personally sin as Adam did. He takes no account of personal sins, for his object was to show the effects of the first sin. And then he says, that in is respect Adam was a kind of type, a figure, a representative of Christ who was to come; and in the three verses which follow, Romans 5:15, 16, and 17, he traces the similitude between the two, pointing out at the same time the difference, which in every instance is in favor of the last Adam. That τύπος signifies here likeness and not identity, is quite certain, whatever may be its common meaning because its import is exemplified and illustrated in the verses which follow. — Ed.

But Paul wisely introduced this sentence, in order that the Jews might hence more clearly learn how grievously they offended, inasmuch as the law openly condemned them; for if they were not exempted from punishment whom God had never summoned as guilty before his tribunal, what would become of the Jews to whom the law, like a herald, had proclaimed their guilt, yea, on whom it denounced judgment? There may be also another reason adduced why he expressly says, that sin reigned before the law, but was not imputed, and that is, that we may know that the cause of death proceeds not from the law, but is only made known by it. Hence he declares, that all became miserably lost immediately after the fall of Adam, though their destruction was only made manifest by the law. If you translate this adversative δε, though, the text would run better; for the meaning is, that though men may indulge themselves, they cannot yet escape God’s judgment, even when there is no law to reprove them.