Tag: Martin Luther

Amazing Scope of Romans 8

I CANNOT UNDERTAKE ANALYSIS of a Scripture passage without saying something about exegesis. This process involves careful historical, literary, or theological analysis of a text or passage. Exegesis can be called scholarly reading; reading in a way that determines the essence of the text through complete, systematic examination—grappling with arguments that speak for or against a specific conclusion. Exegesis is “close reading,” a term borrowed from literature that means deliberate, word-by-word or phrase-by-phrase consideration of all parts of a text in order to aid in understanding it as a whole. Exegesis goes hand in hand with expository writing in works like Martin Luther’s Commentary on Romans. It also includes newspaper articles, how-to manuals, assembly instructions, and most academic writing—any writing that seeks to explain, illuminate or ‘expose’ (which is where the word ‘expository’ comes from).

Romans 8 contains critical doctrine regarding the indwelling Spirit of God and His impact on our lives as believers in Christ. Paul explains how it is impossible to please God “in the flesh.” God has condemned all sin in the flesh. Frankly, the carnal mind will always be an enemy of God. In Commentary on Romans Luther writes, “…reason seeks itself and its own benefit.”(1) I learned this truth after a rather lengthy addiction to pornography. Until I got the gospel in my heart, I was incapable of not watching. I learned that we cannot “not” while in the flesh. Be assured, however, that because of our belief in the atoning death of Christ on the cross we are no longer stuck with walking in the flesh, and we become able to walk by the Spirit. The Spirit of God dwells in us. Paul teaches, “Anyone who does not have the Spirit of Christ does not belong to him” (Rom. 8:9).

Exposition

Martin Luther called Paul’s epistle to the Romans “…the chief part of the New Testament and the very purest Gospel.”(2) It is critical that we learn what Paul means by words like law, sin, grace, faith, righteousness, flesh, spirit. Our deeds cannot please God when they come from a reluctant and deceptive heart. Motives of the flesh have nothing in common with motives of the spirit. These truths aid us in evaluating what lies at the bottom of our hearts and what resides in our flesh. They help explain God’s enmity with sin and, accordingly, with our flesh. If we fail to grasp these critical first principles, we end up teaching others but not ourselves. Perhaps without even meaning to, we become hypocrites.

When Paul writes, “There is therefore now no condemnation for those who are in Christ Jesus” (Rom. 8:1) he is saying that as believers we have been placed beyond the reach of the condemnation of God. This is the gospel in just a few words! Our redemption started with justification and began the process of sanctification. Through this, we have assurance of acceptance by the Father. We must understand this concept before we can continue in sanctification and start to become conformed to the image of Christ. Failing this, we grow frustrated thinking we can never truly be “like Christ” while in the flesh. Many new believers give up at this point. But this misunderstanding is the result of trying to “reason” God’s grace and mercy. We need only accept in faith that we have salvation through faith alone in Christ alone. Once grounded in this vital truth, we can begin our spiritual growth and maturity. For this, the Holy Spirit is required as He is the Spirit of Power.

Our flesh has not be eradicated! We reside in our physical bodies until we put on new glorified bodies. Because of this, sanctification is not a luxury or a “nice addition” to our Christian life; it is a necessity. After all, temptation of the flesh is virtually continuous. Therefore, we must “put to death” daily the misdeeds of the body (see Rom. 8:13). Paul tells us we do not owe the “old man” anything. We are, however, indebted to the Spirit. Paul adds, “For all who are led by the Spirit of God are sons of God” (8:14). R.C. Sproul boldly states, “The first test we have as to whether we are children of God is whether we are led by the Spirit.”(3) Paul simply states, “For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor” (1 Thes. 4:3-4).

Our life on earth comes with pain, suffering, violence, and wickedness. Although we are powerless over the existence of such things, we are equipped through the Holy Spirit to rise above them. Grief and pain are a direct result of the reality of sin. Paul touches on the contrast between our present sufferings and the future glory God has prepared for us (see Rom. 8:18-21). R.C. Sproul says, “The difference between the present degree of pain we experience and the blessedness to which God has appointed His people is so immensely different that there is no way to compare them.”(4) Paul said, “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (1 Cor. 15:58).

Paul also tells us, “We know that all things work together for good for those who love God, who are called according to his purpose” (Rom. 8:28, NRSV). Some of the ancient writings say, God makes all things work together for good, or in all things God works for good. Matthew Henry writes, “That is good for the saints which does their souls good. Every providence tends to the spiritual good of those that love God.”(5) Henry believes this passage means God uses all circumstances to aid in breaking us off from sin, bringing us nearer to Him, weaning us from the world. He adds, “When the saints act out of character, corrections will be employed to bring them back again.”(6)

Romans 8:28 brings comfort, direction, and hope to Christians every day. Paul is explaining that those of us who love God and are seeking to obey his commands will eventually come out on top even when bad or wicking things touch our lives. God will always use whatever happens to us to ultimately bring about good. There is obviously nothing good about cancer, sex trafficking, addiction, rape, murder, mental illness, etc. Such evils exist in the world because of man’s fall from grace in the Garden, and will remain so until Jesus returns to conquer Satan and restore creation to its intended purpose. Romans 8:28 serves to remind us that although sin and Satan are powerful forces on earth, God is most powerful. He is able to redeem and restore any situation, and He will continue to do so until Christ returns in all His glory.

Romans 8:29 says, “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the first-born among many brethren.” This is a companion verse to the promise in verse 28. God allows everything into our lives for one of two purposes—either to bring us into a relationship with Himself or, if we already know Him, to make us more like Jesus Christ.

Some biblical scholars consider Romans 8:28-29 the “the golden chain of salvation.” It is important to read Romans 8 in its entirety. Paul says, “If God is for us, who can be against us?” God did not spare His only Son; rather, He sent Christ to be a propitiation for our sins. Jesus paid the wages of sin for everyone who has ever lived, and He destroyed Satan’s authority over the believer. Paul said, “Who shall bring any charge against God’s elect? It is God who justifies; who is to condemn? Is it Christ Jesus, who died, yes, who was raised from the dead, who is at the right hand of God, who indeed intercedes for us?” This verse can be interpreted as saying, Shall Christ who has died so that we might live thereafter condemn us? Or, by inference, does Jesus bring about calamity in our lives? Does He put a snare before us that prevents our circumstances from turning out for good in the end? No! Instead, Jesus is constantly interceding on our behalf before the Father (8:34).

The Hidden Will of God

The hidden will of God—His decretive will—includes all He has ordained through every event in history, including the thoughts and hidden intentions of every person. It is critical to realize that, although God works out everything according to the counsel of His sovereign will (see Eph. 1:11), not everything God ordains in His hidden will is pleasing to Him. God’s decretive will is defined as the sovereign, efficacious will by which He brings to pass whatever He pleases by His divine decree. God’s will in this instance can have no other effect or consequence than what He intends and therefore commands. He did not request light to shine in the universe. Neither did He coax, cajole, or woo it into existence. It was a matter of the absolute authority and power of His decree. He told the light to come into existence. No creature, including man, can possess this kind of will power.

As finite beings, we cannot know  or comprehend the hidden will of God. We can merely look back in history and know at best only part of what God’s hidden will was for any particular situation. God’s decretive will always come to pass. Whatever happens has been ordained by God to bring about His sovereign will. As Christians, we are not permitted to know (nor should we seek to know) the hidden will of God. Instead, we must live by what has been revealed in Scripture, trusting that regardless of the circumstances God will bring about good. Rather than being anxious or fearful about what will happen, we need to take comfort. God protects us from annihilation no matter what the circumstances (Phil. 4:6-8). Augustine said, “In some sense, God wills everything that happens.” The immediate question raised by this comment is, In what sense?

Believers can rest in the knowledge that God is and will always be as He has revealed Himself to be in His Word. He is unchanging (Heb. 13:5-6). Christ alone is sufficient for meeting our every need (Phil. 4:13). He is our Rock of Refuge (Psa. 18:2); our very present helper in time of need (Psa. 46:1). We can rest in the knowledge that God’s communicable attributes—wisdom, goodness, love, mercy, holiness, righteousness, and justice—are at the root of His will for us and his love for all mankind. God always exercises His power according to His wisdom and knowledge. He sees all time at the same time, allowing Him to see what happened, what is happening now, and what will happen in the future all at once! His wisdom and knowledge are inseparable from His goodness, love, and mercy. He is good toward all He has made. His attributes are identical to His essence.

Martin Luther said of Romans 8:28 that we must not be surprised that the Holy Spirit intercedes for us, working together with us all things.(7) Luther remarked that God makes all things work for good even though they might be evil in themselves (e.g., sickness, persecution, etc.). There is an underlying suggestion in this passage that predestination for good does not apply to those who walk in the wisdom of the flesh; who are not called according to the purpose of God. Luther notes that Paul’s use of the word purpose in Romans 8 is meant to signify God’s predestination—or His free election—to use whatever happens to further His will. A man once said to me after a frank conversation about addiction and its consequences, “God wants me to tell you something. Everything you have been through from the moment of your birth to this moment right now has been ordained by Him to mold you into the person He needs you to be to carry the message of recovery.”

The footnote in the NIV Biblical Theology Bible says, “…in all things God works for the good.”(8) Paul suggests the believer can “wait patiently” (8:25) for their ultimate redemption: we can be confident that God works in all the circumstances of our lives to accomplish His good purpose. He uses every person, every situation, every trial, every failure, and every victory! The NIV footnote specific to Romans 8:28 says, “This is one of the great promises of Scripture.” But we are not always patient. God’s good is not necessarily what we have in mind. Eugene Peterson notes in The Message that “we get tired in the waiting.” Yet, we can be sure that every detail in our lives will work into something good. God weaves everything together for good no matter how long it takes.

Steven Barto, B.S. Psy., M.A. Theological Studies

Unless otherwise indicated, all Scripture references contained herein are from the English Standard Version (ESV).

References
(1) Martin Luther, Commentary on Romans, J. Theodore Mueller, editor (Grand Rapids: Zondervan, 1954), 118.
(2) Ibid., xiii
(3) R.C. Sproul, Romans: An Expositional Commentary (Sanford, FL: Ligonier Ministries, 2019), 234.
(4) Ibid., 243.
(5) Matthew Henry, Matthew Henry’s Concise Commentary on the Whole Bible (Nashville: Thomas Nelson, 1997), 1080.
(6) Henry, 1080.
(7) Luther, Ibid., 127.
(8) NIV Biblical Theology Bible (Grand Rapids, MI: Zondervan, 2018), 2034.
(9) Eugene Peterson, The Message//Remix (Colorado Springs, CO: NavPress, 2006), 1654.
(10) Ibid., 1655.

The Righteous Shall Live by Faith

THE FREE GIFT OF RIGHTEOUSNESS FOR ALL MEN REVEALED IN THE PARABLE OF MATTHEW 20 ~ Pastor Jenning Online

IT IS DIFFICULT TO image being clothed in the righteousness of God. Exactly how does that happen? How can we possibly be worthy enough and pure enough? Lauren Daigle opens her song You Say with these lyrics: “I keep fighting the voices in my mind that say I’m not enough” (1). This was my dilemma. It was as if I were living out Matthew West’s “Hello, My Name Is.” I had deep regret for how I lived my life. There was an endless whisper in my ear, saying I would never rise above my past. Feeling defeated, I lost all hope. When I stumbled across Martin Luther’s struggle with righteousness, I learned that spiritual redemption and maturation hinges on understanding Romans 1:17—not only have we been saved, changed, and set free, we have “right standing” before God. We cannot earn this righteousness; nor can we wash our own filthy rags (see Isa.64:6). When redeemed, God sees us clothed in the righteousness of Christ.

Martin Luther

Martin Luther and the Reformation | Teaching with Primary Sources | PBS LearningMedia

Luther is principally known for two significant events in the history of the church. The first, in 1517, was his posting of the 95 Theses at Wittenberg, criticizing the power grab of the papacy, especially regarding “indulgences.” The second was his unyielding “apologetic” defense at the the Diet of Worms in 1521 where he faced charges of heresy. Refusing to recant or rescind his positions, Luther was declared an outlaw and a heretic. Perhaps one of the most interesting details about Luther’s supposed insurrection against the Pope is that he never intended to create a movement or break from the Roman Catholic Church; he merely set out to reform the practices of the Church that were in opposition to Scripture. Here are a few of his more critical objections:

  • repentance cannot be understood as referring to the sacrament of penance, that is, confession and satisfaction, as administered by the clergy (No. 2)
  • the pope neither desires nor is able to remit any penalties except those imposed by his own authority or that of the canons (No. 5)
  • the pope cannot remit any guilt, except by declaring and showing that it has been remitted by God; or by remitting guilt in cases reserved to his judgment (No. 6)
  • those priests act ignorantly and wickedly who, in the case of the dying, reserve canonical penalties for purgatory (No. 10)
  • indulgence preachers are in error who say that a man is absolved from every penalty and saved by papal indulgences (No. 21)

I believe the most significant spiritual/theological event in Luther’s history is his struggle with the meaning of Romans 1:17: “For in it the righteousness of God is revealed from faith for faith, as it is written, ‘The righteous shall live by faith'” (ESV). Luther had to resolve his consternation over Romans 1:17 and come to understanding the righteousness of God before he could be properly oriented toward reformation of the church. Following the example of great monastic leaders, Luther frequently punished his body and denied himself even the simplest of comforts in hopes of earning his salvation. He flogged himself, went outside in the winter without a coat or shoes, and lived in fear that he would forget to confess a sin. If he died in his sleep with unconfessed sin, he thought he would be condemned to Hell.

Having an a-ha moment, he came to understand it is by grace, through faith alone in Christ alone, that the believer is clothed in righteousness (Gen. 15:6; John 3:18; Rom. 3:22). Luther wrote in the preface to his Commentary on Romans, “God judges according to what is at the bottom of the heart, and for this reason, His law makes its demand on the inmost heart and cannot be satisfied with works.” He added, “Grace means properly God’s favor, or the good-will God bears us, by which He is disposed to give us Christ” (2) (italics mine). We see faint rumblings of Luther’s objection to papal indulgences in the following sentence: “If [the servant of Christ] fails in faith, he will prove himself a tyrant who terrifies the people by his authority and takes delight in being a bully.” Regarding Romans 1:17, Luther wrote, “God’s righteousness is that by which we become worthy of His great salvation, or through which we are (accounted) righteous before Him… the righteousness of God is the cause of our salvation” (3).

Many have taken the Christian faith to be a simple and easy matter and have even numbered it among the virtues. This is because they have not really experienced it, nor have they tested the great strength of faith—MARTIN LUTHER.

The year 2017 marked the 500th anniversary of the Protestant Reformation. Many believers, and even some notable scholars and church leaders, question whether the Reformation is still relevant. Consider this: Scripture alone (sola scriptura) is still Christianity’s supreme authority for doctrinal matters. Consider, also, that Western culture has become increasingly post-Christian. Evangelism and Christian charity have lost their dominant influence. To lose sight of the primacy of core Christian fundamentals is tantamount to foregoing the Great Commission. The Reformation still matters today because the gospel alone is the only hope for sinners. Justification is not an “ongoing process” tied to faithful participation in sacraments or any other “work” undertaken by believers. Justification is by grace alone (sola gratia) through faith alone (sola fide) in Christ alone (sola Christus). Any teaching to the contrary is anathema to the gospel. Also, the Reformation is still vital today because the church is still in need of reformation.

Paul and Righteousness

Paul said, “I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, ‘The righteous shall live by faith'” (Rom. 1:16-17, ESV). The phrase “from faith for faith” means beginning and ending in faith. Matthew Henry says Romans 1:16-17 reveals the design of the whole epistle, in which Paul brings a charge of sinfulness against all mankind, and declares the only method of deliverance from condemnation is by faith alone in Christ alone (4). James Arlandson writes, “Is righteousness imputed? (Yes). Is it imparted? (Yes). Can it mean vindication? (Yes). Justice? (Yes). Holiness? (Yes). Declared not guilty in a forensic or courtroom setting? (Yes). Putting things right in a covenant context? (Yes). The same word righteousness and its cognates mean all those things, depending on the context” (5).

The Power of God part 3: The Resurrection (Easter) - Centerville Grace

Paul wants us to understand that the gospel is nothing less than the power of God. “Power” here refers to the effectiveness of the gospel to save us from our sinful past—referring to something of which we are desperately in need (6). Judaism taught that the Law has power. OT believers, however, had salvation through forward looking faith in the coming of Christ as Messiah. This is a truly remarkable faith! Today, we have the New Testament to shim up our backward looking faith that Christ came to redeem us as reported in the Bible. Jesus is the “good news” (the gospel) Isaiah wrote about: “How beautiful upon the mountains are the feet of him who brings good news, who publishes peace, who brings good news of happiness, who publishes salvation, who says to Zion, ‘Your God reigns'” (Isa. 52:7). On the lips of Jesus, the gospel speaks of the advent of His kingdom and His glorious eternal reign. This good news is the good news of the kingdom.

At the core of Paul’s teaching in the book of Romans is redemptive righteousness, which comes from the heart of God’s purposes for mankind. R.C. Sproul writes, “Augustine [of Hippo] said that when Paul speaks of the righteousness of God in Romans 1, it is not the righteousness by which God Himself is righteous, but the righteousness that He freely gives to those who put their trust in Christ” (7). This is the doctrine of soteriology (salvation), namely justification by faith alone. Paul’s teaching uses the imagery of a court of law. The verb usually translated “justify” (dikaiologó) is from the same root as the Greek word (dikaiosunē) translated “righteousness.” These words signify being declared by a judge to be “in the right;” having a right relationship restored. Paul tells us the gospel is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek (Rom. 1:16). One who lives by faith is a righteous person in the sight of God.

Romans 6, 7 & 8

Bible New Testament Christian Gospel Romans. Bible New Testament Christian Teachings Gospel Romans royalty free stock photography

Romans 1:17 is the interpretative key to understanding the unfolding message presented in the entire epistle. Everything in the Book of Romans proceeds from this one verse. Righteousness can never be earned through behavior. Instead, the Law reveals our helpless predicament: through the sin of one man, Adam (see Rom. 5:12) we lost direct communion with God.

Paul tells us no one is righteous; not even one (see Rom. 3:10). We have access to the righteousness of God through faith in Jesus Christ; we are justified by God’s grace as a gift, through the redemption that is in Christ. So, there is no reason for us to boast, for we all fall short of God’s glory (see Rom. 3:10, 22-24). In addition, says Sproul, “…even after our conversion there is a pound of flesh in everything we do. We have never in our lives loved God with our whole heart. I am somebody who has never loved God with his whole mind. I have loved Him with part of my mind, but not all of it” (8). There is an obvious need for ongoing grace. Controversy erupted over this simple concern: If man is unjust, how can he ever withstand the just judgment of God? It is this doctrine that is central to the New Testament gospel. Hinging on Romans 1:17, Luther insisted that justification by faith alone in Christ alone is the article of faith upon which the Christian church is built. If the church fails to grasp this, the church ceases to be an authentic church—no longer a Christian body (9).

Next, Paul emphasizes the paramount importance of holiness—personal and moral. It is not merely about being “washed clean,” but is about striving to remain so through turning away from sin and focusing on the goodness and righteousness of God. We are saved by free grace through the gospel, but we must not forget justification and holiness are inseparable. Paul says, ” What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it?” (Rom. 6:1-2). We died to sin when we were baptized into Christ. We did not become magically “immune” to sin; rather, we admitted dying with Christ (crucifying the “old self”) and rising up with Him into a “new self” who desires to avoid the practice of sin. We used to serve sin with readiness and zeal, but now we strive for “holy conduct.” Lawlessness results in further lawlessness, but our righteousness in Christ leads to holiness.

Our pre-Christian life produced corrupt and perishable fruit—brought about by our sinful passions (10). We were powerless over our sinful nature. To be free from the law of sin, we had to die to what once bound us. Through justification, we become capable to doing things much differently. Let us never forget that we have been freed from the slavery of sin so that we might be bound to serving God instead. Matthew Henry writes, “So long as a man continues under the law as a covenant, and seeks justification by his own obedience, he continues [to be] the slave of sin in some form” (11). Only Christ can set the sinner free. This is possible because as believers in Christ we are under a covenant of grace, and not under a covenant of works. As Paul writes, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Eph. 2:8-9).

Paul describes for us in Romans 7 the ruinous nature of sin, and the sinfulness of the human heart. Henry writes, “…the apostle found himself so very far short of perfection that he seemed to be carnal” (12). Unfortunately, for some time I used this section of Romans as a loophole: If not even Paul, apostle of Christ, could control his struggle with the sinful flesh, than how can I ever hope for victory? (See my article of July 25, 2019 Do You Look for Loopholes as a Christian?) However, Paul only meant to enlarge on the conflict he maintained with what remained of his sinful nature. He did not habitually walk after the flesh, but had a heart to not do so. I have heard some church leaders say Paul was merely speaking of the conflict he “used to have” before his regeneration. I do not concur. I was pleased to read Sproul’s comment in this regard: “I can say dogmatically that I find absolutely no justification whatsoever for seeing here anything other than the contemporary struggle that the apostle was having with respect to his own progress in sanctification” (13).

Wretched man that I am! Who will deliver me from this body of death?

Having been redeemed, we should now serve in newness of spirit and not in the oldness of the letter (see Rom. 7:6). Luther said, “But inasmuch as he resists the evil, it is not the whole person who sins, but only a part of the person (his corrupt nature)” (14). Luther said regarding the words “I will” and “I hate,” Paul was speaking of his spiritual nature; but the words “I do” and “I’m Carnal” refer to his fleshly nature. We see this in Galatians 5:17 as well: “For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do.” In Romans 7, Paul expresses confusion over his struggle with the flesh; but not by an abstract theology. Instead, he is bewildered by his behavior. He is saying, I don’t understand myself. Verse 15: “I do not understand my own actions. For I do not do what I want, but I do the very thing I hate.” Sproul writes, “…when the conflict comes, many times we would rather follow the old man than the new man. In the moment, it is more desirable to sin than to obey Christ” (15).

The Answer

Thank God that, nothwithstanding the foregoing, those who are in Christ are not condemned by their sin nature. What the Law could not do, God did (see Rom. 8:3). Paul explained that it was impossible for the Law to condemn (to remove) sin, since it was weak through the flesh. Luther believed man is incapable of doing good for the sake of goodness; instead, he knows and wills good only as it is connected with his own interests. Such self-serving behavior is not good at all. When we are born of God anew, we begin to desire the things of the Spirit. We no longer live according to the old man—his wisdom, his hatred, his lusts. The Spirit of God dwells in us (8:9). Augustine said it is impossible to destroy the works of the flesh “…unless you walk in the Spirit and stop fulfilling the desires that have their origin in the flesh. The first and great gift of the Spirit is humility and meekness. Hence, what I already mentioned that the Lord proclaims: Learn from me, because I am gentle and humble of heart [see Matt. 11:29], and those other words of the prophet: On whom does my Spirit rest, but on the humble and the peaceful, and on the one who fears my words?” [see Isa. 66:2] (16).

Paul says, “…I want you to be wise as to what is good and innocent as to what is evil” (Rom. 18:19). Accordingly, we must keep our faith simple and child-like, but not “childish.” His letter to the Romans digs deep into the nuts and bolts of Christian doctrine. Chapters 6, 7, and 8 expound on the essential message of the gospel. We are to be child-like in that we abandon our will and our lives to the will of God without question. Our loyalty and our service has to change from Satan to God. When we put ourselves in the hands of God, we get this promise: “And we know that for those who love God all things work together for good, for those who are called according to his purpose” (Rom. 8:28). Paul wanted the believers at Rome to live in the grace of God, from faith to faith, from life to life. Sproul concludes, “Our Christian pilgrimage begins in grace, is sustained by grace, and is finished by grace” (17).

This is how the righteous shall live by faith.

Steven Barto, B.S. Psy., M.A. Theology

Unless otherwise indicated, all Scripture contained herein is from the English Standard Version )ESV).

References
(1) Lauren Daigle, “You Say,” (2018), track 5 on Look Up Child, Warner Bros., released July 13, 2018, CD.
(2) Martin Luther, Commentary on Romans (Grand Rapids, MI: Zondervan, 1954), xiii.
(3) Ibid., 40-41.
(4) Matthew Henry, Matthew Henry’s Concise Commentary on the Whole Bible (Nashville, TN: Thomas Nelson, Inc., 1997), 1067.
(5) James M. Arlandson, “”The Language of Righteousness in Paul’s Epistles,” Bible.org (Aug. 31, 2015). URL: https://bible.org/article/language-righteousness-paul-s-epistles
(6) Everett F. Harrison and Donald A. Hagner, “Paul and the Church at Rome,” The Expositor’s Bible Commentary, Vol. 11 Romans-Galatians (Grand Rapids, MI: Zondervan, 2008), 42.
(7) R.C. Sproul, The Righteous Shall Live by Faith: Romans (Sanford, FL: Ligonier Ministries, 2019), xiv.
(8) Ibid., 73.
(9) 80.
(10) Harrison and Hagner, Ibid., 116.
(11) Henry, Ibid., 1075.
(12) Ibid., 1077.
(13) Sproul, Ibid., 200.
(14) Luther, Ibid., 113.
(15) Sproul, Ibid., 212.
(16) St. Augustine of Hippo, “Augustine on Galatians 5,” Patristic Bible Commentary. URL: https://sites.google.com/site/aquinasstudybible/home/galatians/augustine-on-galatians-5
(17) Sproul, Ibid., 469.

Released From the Law and Sin

KNOWING HOW TO READ the epistles is very important. Twenty-one of the 27 books in the New Testament fall into this category, establishing the importance of their application to Christian living. Specifically, I wish to focus on Romans. Paul noted the critical function of God’s righteousness in Romans 1:16-18. Martin Luther struggled personally with this passage while studying at a monastery. Later in life, in 1545, Luther wrote, “I had already for years read and taught the Holy Scriptures both privately and publicly. I knew most of the Scriptures by heart and, furthermore, had eaten the first fruits of knowledge of, and faith in, Christ, namely, that we are justified not by works, but by faith in Christ” (1). Initially, however, Luther struggled immensely with how Christians are to live by the righteousness of God. He knew what the prophet Isaiah wrote on the subject: “We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away” (Isa. 64:6, ESV).

For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith” (Rom. 1:17).

Luther’s obsession with the issue of righteousness caused him much grief. Nothing mattered to him more than his faith and his obedience to God. Yet, he often felt overwhelmed by the fear of death and hell (2). He joined the Augustinian monastery at Erfurt at twenty-two years of age out of concern for his own salvation. A feeling of terror overwhelmed him during the writing of his first sermon: a sense of being unworthy of God’s love. He was convinced that he was not doing enough to be saved. I believe his concern was directly related to claims of the Roman Catholic Church that faith must be accompanied by works in order to receive salvation. Over-wrought with a sense of his own sinfulness, he supposed he was not a good monk; that his life was licentious and immoral despite his commitment to the gospel. Luther repeatedly punished his body—flagellation, enduring harsh winter conditions without a coat or shoes, denying himself of basic physical needs. He worried that his confessions would not be exhaustive enough to cover all his wrong deeds; that he would die in his sins.

As Luther prepared for a sermon on the epistle of Romans some time in 1515, he had an a-ha moment regarding Romans 1:17—the just shall live by faith. It is through the gospel that the righteousness of God is revealed, not through anything he could do to earn it. As Gonzalez notes, Luther came to understand that the “justice” or “righteousness” of the righteous is not their own, but God’s. He settled on salvation through faith alone, in Christ alone. “Justification by faith” does not mean that we must do that which God demands of us, as if it were something we have to achieve. Rather, it means that both faith and justification are the work of God, free to sinners (3). I believe Luther had to arrive at this understanding before he would be able to see the error in Catholicism relative to sacraments and works governing forgiveness and righteousness. It was shortly after coming to this conclusion that Luther prepared and posted his 95 Theses on the Power and Efficacy of Indulgences.

Romans 1:17-18 contains three points: (1) revelation of God’s righteousness; (2) revelation of God’s wrath; and (3) revelation of God’s grace. Paul establishes the truth that the righteousness of God is revealed in the gospel of Jesus Christ alone. God’s righteousness operates as both a moral standard and as a spiritual standard. As Jesus died on the cross, He uttered the phrase “it is finished” (see John 19:30). According to Dake, sixteen things were finished at the moment of Christ’s death: fulfillment of all Scriptures of the sufferings of Christ; the defeat of Satan; a breakdown of the wall or partition between God and man; establishing personal access to God; cancellation of the reign of death; cancellation of sin’s power; demonstration of abject obedience to the Father; the perfection of Christ; salvation from all sin; establishment of peace between God and man; penalty of death paid for all; cancellation of the “claim” of Satan over man; satisfaction of the full justice of God; bodily healing for all; establishing a way for believers to receive the full power of the Holy Spirit; blotting out or fulfillment of the Old Covenant (4). As we can see, much depends upon believers grasping the full meaning of Romans 1:17.

The Hebrew word typically translated as “righteous” or “just” is sāddîq, which originally meant “straight” or “right.” The corresponding Greek term is dikaiosynē, meaning “to do justice,” “to be just,” “to vindicate” or “justify” in the forensic sense of “declare righteous” or “treat as just.” Diehl writes, “Much of the NT is taken up with showing that Jesus of Nazareth is indeed the promised Messiah… God’s purposes of righteousness and salvation are centered in him” (5). It is in the sixteenth and seventeenth verses of Romans 1 that Paul sets forth the design of the entire epistle—a charge of sinfulness against all flesh; a single path to deliverance; and righteousness through Jesus as Messiah.

In Romans 6, Paul addresses the peculiar dilemma of habitual or deliberate sin in the life of the believer. Why does he or she still sin? Is victory possible? In the closing remarks of Romans 5, Paul notes the function of the Law (to identify our trespasses), and he remarks, “…where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord” (5:20-21). Clearly, we can never out-sin God’s grace. However, it is possible to taste of the freedom we have in Christ and decide to turn back to our old existence. A stubborn and callous spirit risks being unable to repent. Miller writes, “If God forgives me today I might as well do the same thing tomorrow, and have God forgive me tomorrow, and then the third day, and so on throughout my entire life. So Paul faces that question in chapter 6 with the exclamation ‘God forbid!'” (6). If our old man is crucified with Christ, then we have crucified our fleshly affections and lusts. When we accepted Christ as Savior, we chose to identify with Him in the crucifixion; our “sin body” was suddenly and abruptly terminated and made inoperative. In fact, Miller believes if we are born again and yet still practice our old habits and lusts, we “…have never died with Christ, have never made a complete surrender of self and sin to the will of God” (7).

Paul said, “We are crucified with Christ, in order that henceforth we should not do the things we have been doing, and serve the master we have been serving. Our affections and lusts are crucified.”

Paul presents the essence of carnality in Romans 7. The carnal Christian is predominantly self-centered. Moreover, carnality leads to spiritual impotency. He relates being bound to sin and flesh as long as we let the old nature persist. If we died with Christ (as in Paul’s example of a widower no longer married to his wife if she dies), then we are no longer “in relationship” with the old nature. Paul frequently uses the pronoun I in Romans 7, finally coming to the place where he is helpless: “For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree with the law, that it is good. So now it is no longer I who do it, but sin that dwells within me. For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out” (7:15-18). This recitation describes the carnal Christian.

In verse 21, Paul says “So I find it to be a law that when I want to do right, evil lies close at hand.” The reason for this state of helplessness is the supremacy of sin. Carnality brings us to the point where sin once again becomes our master, dictating its orders to us in the flesh. Clearly, we have no choice in the matter while we walk in the flesh. Paul essentially says, “I find that sin dwelling in me is forcing me to do these things. It is not merely weakness, nor is it because I have no will power. It is because sin has supremacy in my life and has reduced me to slavery.” Our struggle in this matter is the same as Paul’s. We delight in doing what is right (obeying the Law). We know what is right. We love studying Scripture, attending church, and enjoy the fellowship of other believers. But while carnal we find another law warring against the Law within us. There is a solution: “Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin” (7:24-25).

Faith, however, is a divine work in us. Luther said in his Commentary on Romans, “It changes us and makes us to be born anew of God; it kills the old Adam and makes altogether different men, in heart and spirit and mind… and it brings with it the Holy Ghost… faith is a living, daring confidence in God’s grace, so sure and certain that a man would stake his life on it a thousand times” (8). The believer who walks according to the “flesh,” as Luther describes it, is “…a man who lives and works, inwardly and outwardly, in the service of the flesh’s profit and of this temporal life.” In contrast, he says the man who walks in the spirit “…is the man who lives and works, inwardly and outwardly, in the service of the Spirit and the future life” (9). He writes in the general commentary, “The object of this Epistle is to destroy all wisdom and works of the flesh no matter how important these may appear in our eyes or those of others and no matter how sincere and earnest we might be in their use” (10). He concludes that we must dwell in a righteousness which in every way comes from outside of us, and is entirely foreign of us. This is the only means by which our hearts can be free and divested of our own attempts at righteousness. We can reach this level only through remaining humble, as if we are nothing of ourselves.

Steven Barto, B.S. Psy., M.A. Theo.

References

(1) Martin Luther, Weimar Edition of Martin Luther’s Works (Berlin, Germany: Phon Publishing, 2012), 183.
(2) Justo L Gonzalez, The Story of Christianity, Vol. II: The Reformation to the Present Day (New York, NY: HarperOne, 2010), 22.
(3) Ibid., 25.
(4) Finis Jennings Dake, Dake’s Annotated Reference Bible (Lawrenceville, GA: Dake Publishing Co., 2008), 211-12.
(5) D.W. Diehl, “Righteousness” in the Evangelical Dictionary of Theology, 3rd ed., Daniel J. Treier and Walter A. Elwell, editors (Grand Rapids, MI: Baker Academic, 2017), 755.
(6) C. Leslie Miller, Expository Studies on Romans (Cleveland, OH: Union Gospel Press, n.d.), 125.
(7) Ibid., 131.
(8) Martin Luther, Commentary on Romans (Grand Rapids, MI: Zondervan, 1954), xvii.
(9) Ibid., xviii.
(10) Ibid., 28.

History of the Church Part Four: Dissension and the Protestant Reformation

Written by Steven Barto, B.S., Psy., M.A. Theology

religious dissension : discord, strife, conflict, contention, variance; a state or condition marked by a lack of agreement or harmony; implies essential lack of harmony producing quarreling and antagonism.

THE CHURCH NEEDED DRASTIC reformation even before Martin Luther came on the scene. However, before Luther could hope to affect reformation in the church, he had to resolve his personal struggle with an overpowering sense of sinfulness. Although he lived a holy life of obedience, he feared being perpetually tainted by unconfessed sin. As Gonzalez wrote, “The very sacrament of penance, which was supposed to bring relief to his sense of sinfulness, actually exacerbated it, leaving him in a state of despair” (1). I believe Luther had to resolve his consternation over Romans 1:17 and come to understand the righteousness of God before he could be properly oriented toward reformation of the church. Following the example of great monastic leaders, Luther frequently punished his body and denied himself even the simplest of comforts in hopes of earning his salvation. Having an a-ha moment, he came to understand it is by grace alone, through faith alone in Christ alone, that we become clothed in righteousness (Gen. 15:6; John 3:18; Rom. 3:22). I can understand Luther’s fearful notion that his confession was somehow incomplete or inadequate.

Luther wrote in the preface to his Commentary on Romans, “God judges according to what is at the bottom of the heart, and for this reason, His law makes its demand on the inmost heart and cannot be satisfied with works” (2). He added, “Grace means properly God’s favor, or the good-will God bears us, by which He is disposed to give us Christ” (3). Luther once wrote that many have taken the Christian faith to be a simple and easy matter and have even numbered it among the virtues. This is because they have not really experienced it, nor have they tested the great strength of faith. We see faint rumblings of Luther’s objection to papal indulgences and penance in the following sentence: “If [the servant of Christ] fails in faith, he will prove himself a tyrant who terrifies the people by his authority and takes delight in being a bully” (4). Regarding Romans 1:17, Luther wrote, “God’s righteousness is that by which we become worthy of His great salvation, or through which we are (accounted) righteous before Him… the righteousness of God is the cause of our salvation” (5).

It Begins

Luther initially studied law but decided to pursue a theology degree at the University of Erfurt in 1505. He becoming a monk after the Order of Saint Augustine and was ordained in 1507. Luther began a teaching career at the University of Wittenberg. His professors at the University emphasized free will over reason in arriving at theological truth, placing greater emphasis on free will in initiating salvation. We can see how this school of thought contributed to Luther’s struggle with how to best obtain salvation and righteousness. He began his first series of lectures as a young professor in 1513. He understood how a sinner could be received by a holy God when he grasped the implication of Romans 1:17.

The Reformation dramatically began on October 31, 1517 when Luther published his 95 Theses. When Luther burst on the scene, he was a rather obscure professor at the University of Wittenberg of mixed reputation. Some described him as “the ogre who destroyed the unity of the church, the wild boar that trampled the Lord’s vineyard, a renegade monk” (6). Others considered him a great hero who, through his protestations, took on a corrupt and apostate church and restored preaching of the pure gospel. Much is owed to Luther, who challenged the practice of selling papal indulgences to church members for absolution of their sins and entry into heaven. Although this was the impetus for Luther’s protest, he ultimately questioned the overall authority of the Catholic Church.

The following is Luther’s opening statement to the 95 Theses:

“Out of love for the truth and from desire to elucidate it, the Reverend Father Martin Luther, Master of Arts and Sacred Theology, and ordinary lecturer therein at Wittenberg, intends to defend the following statements and to dispute on them in that place…[H]e asks that those who cannot be present and dispute with him orally shall do so in their absence by letter. In the in name of our Lord Jesus Christ, Amen” (7).

Luther’s The Bondage of the Will provides information concerning the age-old debate over free will. Luther believed original sin precludes a true sense of free will, but this writer believes Luther’s argument is a theological one as opposed to a question of yes or no, left or right, up or down, given the circumstance. He said, “Paul, writing to the Romans, enters upon his argument for the grace of God against ‘free-will’ as follows: ‘The wrath of God’ (he says) ‘is revealed from heaven against all ungodliness and unrighteousness of men, who hold down the truth in unrighteousness'” (Rom. 1:18) (8). Specific to Luther’s struggle with understanding the righteousness of God, it would appear he applied a degree of German mysticism, which is rooted in Dionysian spirituality. Although Luther was at times pessimistic of humanity and had a sense of “…an infinite abyss between God and man,” he understood the remedy to be acceptance of God’s imputed righteousness which comes from an inward discovery (9). Heinze indicates Luther’s cohorts likely progressed from an Augustinian view of justification as a process that requires the sinner’s cooperation, to the belief that it was “…a forensic act in which Christ’s righteousness is imputed to the sinner” (10).

Gonzalez notes a mounting storm against Luther. John Eck and Luther met in a debate. It was during this event that Luther dared to declare “…a Christian with the support of Scripture has more authority than all popes and councils against that support” (11). The church responded to Luther’s attacks in January 1521 with the papal bull Exsurge Domine, calling for his excommunication. The church demanded that all books and papers written by Luther be burned. Luther was given sixty days to submit to Roman authority. Some of Luther’s supporters chose to burn the books of Luther’s critics. Luther set fire to the bull. He refused to recant at the Diet of Worms in 1521, stating much of what he had written was basic Christian doctrine. Despite his fervent opposition to Catholic doctrine, Luther never intended to establish a new church. He merely wanted to reform the existing church, bringing it into conformity with Pauline doctrine (12). In 1522, Luther released the following statement: “Let us abolish all party names and call ourselves Christians, after him whose teaching we hold… together with the universal church, the one universal teaching of Christ, who is our only master” (13). Luther died at Eisleben (Saxsony), Germany, on February 18, 1546.

Relevance Today

The year 2017 marked the 500th anniversary of the Protestant Reformation. Many believers, and even some notable scholars and church leaders, question whether the Reformation is still relevant. Moreover, the Reformation still matters today because the gospel alone is still the only hope for sinners. Justification is not an “ongoing process” tied to faithful participation in sacraments or any other “work” undertaken by believers. Justification is by grace alone (Sola gratia) through faith alone (Sola fide) in Christ alone (Sola Christus). Any teaching to the contrary is anathema to the biblical gospel itself. Lastly, the reformation is still vital today because the church is still in need of reformation.

Our only authority is the Scripture (Sola scriptura), not an earthly church, office, or papacy. Western culture has become increasingly post-Christian, with evangelism and Christian charity losing their dominant influence. To lose sight of the primacy of core Christian fundamentals is tantamount to foregoing the Great Commission and Peter’s apologetics mandate (see 1 Pet. 3:15). Science, scientism, secularism, and moral relativism have collectively conspired to quash any public expression of religious faith. This is a private matter, they say. Roman Catholicism remains the most visible Christian church worldwide. The papacy has drifted far from core Christian doctrine regarding grace, salvation, forgiveness, and other critical matters. Additionally, many who object to “organized religion” cite the Roman Catholic Church (Vatican) for its unprecedented accumulation of wealth and power. According to Zadock Thomas, the Vatican Bank has assets worth approximately $33 billion (14).

Eberhardt (1933-2019) was a former Roman Catholic seminarian who came to know Christ as his Savior and founded Gospel Outreach International to Roman Catholics. Eberhardt’s statement regarding how Catholics perceive salvation in the Protestant Church speaks volumes: “I used to think because the Protestants have no ordained priesthood, the Protestants have no means of distributing the grace of the Sacraments, which are necessary for salvation” (15). Les Lofquist asks us to consider whether the Reformation is all but over (16). He noted similarities between his Protestant beliefs and those of his Catholic friends, such as both faiths promoting the need for grace. However, he believes we must be clear that salvation is by grace alone through faith alone in Christ alone. His Catholic friends insist salvation must involve the Church in some way.

The current Catechism of the Catholic Church says, “It is in the Church that ‘the fullness of the means of salvation’ has been deposited” (17). Sacraments implicated in Catholic salvation are Baptism, Penance and Reconciliation, Eucharist, and Confirmation. The Sacraments (seven in total) “contain” God’s grace only when administered by a priest in the Roman Catholic Church. Catechism teaches that these Sacraments are not merely symbolic, but they are the actual channels of grace—the “instrumental cause of God’s grace” (18). Any systematic teaching of the above doctrine falls outside the scope of biblical principles and puts the salvation of countless people at risk.

Concluding Remarks

Scripture teaches a different doctrine regarding salvation. Faith equals justification plus works (the believer must exercise faith, which results in justification, leading to good works), not justification through works. The believer is saved by grace alone in Christ alone received by faith alone (John 3:16,36; John 5:24; Acts 16:31; Rom. 10:9-10); the believer must not trust his or her own good works for salvation (Eph. 2:8-9; Titus 3:3-4; Rom. 3:20-22,28; Rom. 4:5); genuine salvation leads to good works (Rom. 6:1-2; James 2:24); the believer can be assured of salvation (John 10:27-29; 1 John 5:13). Despite having occurred over five hundred years ago, elements of the Reformation continue to impact Christianity in the twenty-first century. Ideally, Martin Luther’s reforms should have eliminated precepts that were contrary to doctrine established and promulgated by the Apostolic Fathers of Christianity. Unfortunately, many of these troublesome practices continue today, most importantly the erroneous teaching by the Roman Catholic Church regarding the nature and mechanism of salvation.

Christian apologist Thaddeus Williams, PhD (Vrije Universiteit Amsterdam; Theology Professor, Biola University; Philosophy Professor, Trinity Law School) believes the Reformation reminds us, “We have a big God and salvation is found in Him alone. We are saved by grace alone, through faith alone, in Christ alone” (19). Williams suggests a “Re-Reformation,” indicating the church in the twenty-first century needs to recapture a sense of the grandeur and the greatness of God. The world needs to learn of the biblical view of His glory; of His desire that people come to believe on His Son, Jesus Christ, for salvation.

It is difficult enough for many new believers to grasp the tenet of salvation through unmerited grace. Luther struggled for some time with Romans 1:17. It is unlikely Luther would have been capable of taking on the whole of Roman Catholicism had he not first come to understand the doctrine of justification through faith in the gift of grace and redemption. If the church were to drop this issue now, it would drastically increase the likelihood that many in these latter days will fall to false teachings or, worse, turn from God completely and forego establishing a “vertical” (heavenward) view between man and heaven.

References
(1) Justo L. Gonzalez, The Story of Christianity, Vol. II (New York, NY: HarperOne, 2010), 3.
(2) Martin Luther, Commentary on Romans (Grand Rapids, MI: Zondervan, 1954), xiii.
(3) Ibid., xvi.
(4) Ibid., 30.
(5) Ibid., 40-41.
(6) Justo L. Gonzalez, The Story of Christianity, Vol. II: The Reformation to the Present Day (New York, NY: HarperOne, 2010), 19.
(7) Luther, The 95 Theses. URL: https://www.luther.de/en/95thesen.html
(8) Martin Luther, The Bondage of the Will (Old Tappan: Fleming H. Revelle Co., 1957), 273.
(9) Urban T. Holmes, A History of Christian Spirituality (New York, NY: Seabury Press, 1981), 125.
(10) R.W. Heinze, “Martin Luther,” in the Dictionary of Evangelical Theology, 3rd ed. (Grand Rapids, MI: Baker Academic, 2017), 510.
(11) Gonzalez, Ibid., 32.
(12) Heinze, Ibid., 510.
(13) Ibid., 510-11.
(14) Zadock Thomas, “Ten Richest Churches in the World and Their Net Worth 2021,” Eafeed. URL: https://eafeed.com/richest-churches-in-the-world-net-worth-2020-2021/
(15) Frank Eberhardt, “We Believe the Same Way, Right?” Voice, Vol. 96, No. 5, Sept./Oct. 2017, 11.
(16) Les Lofquist, “Why the Reformation?” Voice, Vol. 96, No. 5, Sept./Oct. 2017, 7.
(17) Catechism of the Catholic Church (Vatican City, Rome: Urbi et Orbi Communications, 1994), Paragraph 824.
(18) Ibid., paragraph 1084.
(19) Thaddeus Williams, “Is the Reformation Still Relevant Today?” The BLB Blog (Oct. 28, 2014). URL: https://blogs.blueletterbible.org/blb/2014/10/28/is-the-reformation-still-relevant-today/

Having a “Grace-Receiving” Mentality

Written by Steven Barto, B.S. Psy., M.T.S.

THERE ARE THOUSANDS OF words and phrases we toss around during our lives. Grace is one of those words. Those who have trusted in Jesus for salvation were never meant to live defeated, despairing, boxed-in, unhappy lives; rather to live in victory through grace. In Romans 5, Paul writes of the “abundance of grace” we receive everyday, along with the gift of righteousness, which helps us to reign in life through Jesus. He says, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God (Rom. 5:1-2, ESV). God’s grace is bestowed on us without merit. Further, it sets in stone the infrastructure on which we are to live our lives. It is erroneous to imagine that this sacrament—or any other means of grace—operates automatically, as though mere reception were a guarantee (1).

A Proper State of Mind

Paul tells us to do nothing out of selfish ambition or vain conceit (see Phil. 2:2-4). What is comparison if not the means by which we decide we are better or worse than others? Paul said, “For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise (2 Cor. 10:12). He also said, “For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness” (Rom.10:3). Comparing ourselves to others limits our potential. When we compare our performance and actions to others we allow them to set our standard of achievement. Paul reminds us that “everything is possible” for the person who believes (see Rom. 9:23). Nowhere in Scripture does it say one’s success is dictated by his or her stature in the community. Moreover, we are not to compare ourselves to ourselves, or we run the risk of stunting further growth by looking back and saying, “I’ve come a long way. I am nothing like I was before.” This is a recipe for complacency. Rather, we are to compare ourselves to Jesus Christ, aiming every day to emulate Him in all that we do. Grace should propel us to grow in holiness after the pattern of Jesus Christ.

Our path in life can be likened to a tightrope. Consider how tightrope walkers never look back after they take their first step. Seldom do they look up or they would become concerned about how much of their walk remains, making it seem as though they have made little progress. But they do look down, watching their feet, making sure to take measured and accurate steps. Each step, at the moment it is taken, is what is present. It represents what the tightrope walker must do “at that moment.” As Christians, we are not to regret the past, nor should we worry about the future, for in doing so we squander today. Isaiah wrote, “Remember not the former things, nor consider the things of old. Behold, I am doing a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert” (Isaiah 43:18-19). Jesus said, “No one who puts his hand to the plow and looks back is fit for the kingdom of God” (Luke 9:62).

God’s Continuing Grace

God’s grace continues to bless us and keep us after conversion. Jesus is the true human being (wholly man and wholly God) in whom we are to be able to participate by grace. Grace propels believers to grow in holiness after the pattern of Jesus Christ. Peter tells us, “But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity” (2 Pet. 3:18). Johnson believes God’s grace comes to us more like a power, bonding us to Christ so that we may live with Him in accord with our status as God’s beloved children (2). He believes prevenient grace comes to sinners before salvation to convict them of their unrighteousness, call them to repentance, and enable them to freely cooperate with God’s grace by ceasing to resist its work. Other theologians argue that God’s irresistible grace enlightens the minds of sinners, changes their hearts, and draws them to salvation. They’re being led to the living water. Although the condition of beginning the covenant of grace is by faith alone (per fidem), the condition of continuing in grace rests in obedience to God’s commands (3). James said, “So also faith by itself, if it does not have works, is dead” (James 2:17).

It is critical for us to admit how undeserving we are of God’s grace and mercy. When faced with the consequences of bad or illegal behavior, justice is rendered when people “receive their due” according to violation of the law. In fact, justice is “what the accused deserves,” whereas mercy applies kindness and forgiveness to our lives without merit. We receive God’s grace and mercy through Christ, receiving the free and unmerited gift of His righteousness, then begins the practice of recognizing and receiving God’s ongoing grace. There is a often grave misunderstanding that Jesus had one sole mission: to suffer and die for our sins. To be the scapegoat for mankind. The crucifixion of Christ redeems us, but it also must serve to sanctify us as we step out in faith to live as Christ would have us live. Christ is all things to us. He has been made to be our wisdom, righteousness, sanctification, and redemption. All glory belongs to the Lord. Our part is to receive Christ as LORD and Savior. He is grace, mercy, forgiveness, direction, righteousness, sanctification, redemption. We cannot complete ourselves any more than we can save ourselves because He is both our redemption and our sanctification. He is all and in all. There is nothing left for us to do or earn. A missionary friend of mine puts it this way: justice is getting what we have coming to us (our just punishment) and mercy is receiving what we do not deserve.

Then Peter came up and said to him, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times? Jesus said to him, “I do not say to you seven times, but seventy-seven times. Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. When he began to settle, one was brought to him who owed him ten thousand talents. And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. So the servant fell on his knees, imploring him, ‘Have patience with me, and I will pay you everything. So the servant fell on his knees, imploring him, ‘Have patience with me, and I will pay you everything.’ But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, ‘Pay what you owe.’ So his fellow servant fell down and pleaded with him, ‘Have patience with me, and I will pay you. He refused and went and put him in prison until he should pay the debt (Matthew 18:21-35).

In this parable we learn that God forgives on request without restitution being required. We also learn something important about unforgiveness. The man’s refusal to forward the grace he received resulted in a series of divine consequences. If we remain unforgiving of the unforgiveness of others, we turn back toward legalism. We are being as exacting and demanding as the law; like we are keeping a precise balance sheet on debts owed to us. We selfishly hold everyone to payment in full. This, of course, is an example of justice rather than grace. Unforgiveness is grounded in “debtors-mentality,” a merciless mindset that refuses to release others until they pay all that is due, rather than a “grace-receiving” mentality. When God forgives, He frees the forgiven from all obligation to repay. We have been forgiven and set free as a result of the death and resurrection of Jesus Christ. Despite this divine explanation of God’s grace, too often we demand forgiveness from those we have wronged as if we can change their heart. Nothing could be more contradictory to the example of Jesus. God didn’t send Jesus into the world to condemn the world; but that the world through Him might be saved (John 3:17). He didn’t come to browbeat sinners, but to set the captives free. The whole of Christianity is about forgiveness, not about holding a “balance sheet” on others.

A Prime Example

A prime example of grace-receiving mentality can be found in John 4. Jesus and the disciples were headed for Galilee. Jesus decided to take a shorter route, which involved going through Samaria despite Jews and Samaritans being sworn enemies. While Jesus rested at Jacob’s well, a Samaritan woman approached to draw water from the well. Jesus asked her for a drink. She responded, “How is it that you, a Jew, asks for a drink from me, a woman of Samaria?” (see John 4:9). Jesus said, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water” (John 4:10). Jesus continued: “Everyone who drinks of this [well] water will be thirsty again, but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life” (4:13-14). The woman asked for a drink of this everlasting water. The Hebrew word hallomai (to “well up”) occurs only here in John’s gospel and in the Acts of the Apostles. The water that Jesus gives is vibrant and cleansing, and produces the abundant life Jesus was promising to the woman.

Jesus told her to go home and bring her husband, to which she announced that she had no husband. Jesus replied, “You are right in saying, ‘I have no husband;’ for you have had five husbands, and the [man] you now have is not your husband. What you have said is true.” She immediately decided this man must be a prophet. In the Greek and Roman world, for Jesus to possess such knowledge of the woman’s marital history would certify him as a miracle worker, but in the religious world of Israel it would be recognized as the distinguishing mark of a prophet. When she expressed the longing she had for the coming Messiah, Jesus said, “I who speak to you am he” (4:26). It is at this point the woman grasps the magnitude of what Jesus has said to her. It’s as if the very atmosphere changed. Nevertheless, she asked Jesus to “explain everything.” What is this living water? Who is this man, Jesus, that he dares to use the “I AM” remark? Is this man Yeshua? I have no doubt that Jesus chose to travel through Samaria because He knew of the Samaritan woman he would encounter at the well. As she sped off down the hill, spreading the good news through the streets of her village, Jesus told the disciples it was time to go forth and preach the gospel (see Luke 9:1-6).

How to Get It

God’s grace is seen throughout all of creation; in our daily living as well as our salvation. Some believe grace and mercy are synonymous. However, grace is defined as unmerited divine favor or assistance given to us for regeneration or sanctification. Mercy is compassion or forbearance shown, especially to an offender or to one subject to the power of another; leniency or compassionate treatment. It is through grace that God presented His Son Jesus for sacrifice; there is literally nothing we could ever do to earn God’s grace, or to obey the letter of the Law, in order to be saved from eternal damnation. Martin Luther struggled with this concept, becoming increasingly anxious over how he could be clothed in righteousness. Luther initially failed to grasp the meaning behind Romans 1:17: “For in it the righteousness of God is revealed from faith for faith, as it is written, ‘The righteous shall live by faith'” (ESV). This conflict drove Luther to extremes, such as self-flagellation, remaining outdoors in the winter without a coat or shoes, solitary meditation for days, asking incessantly for God’s forgiveness. He feared he would die in his sleep without having confessed everything. His understanding regarding God’s grace had roots in Roman Catholic teaching: man is justified by God’s grace plus some merit of our own. This, of course, is against Christian doctrine.

Grudem writes, “Justification comes to us entirely by God’s grace, not on account of any merit in ourselves” (4). God’s grace forms believers into the image of Christ in anticipation of their eternal life as God’s beloved children (see Rom. 8:29-30). Because we cannot hope to earn sanctification by obedience to the Law (i.e., through our works), it was necessary for God to provide a means by which we can be redeemed from our sin. God established a covenant with man, setting only one condition: faith alone (sola fide) in Christ alone (sola Christus). God’s grace means His goodness toward those who deserve only punishment. God’s mercy means His goodness toward those who are in misery or distress; God’s patience is manifest in His willingness to withhold punishment toward those who have sinned (5). Because of God’s grace, mercy, and patience cannot be earned, it is reasonable that we provide our bodies (as a living sacrifice), living a life of worship and faith. Regardless of our circumstances, we can have a quiet heart, but this requires total confidence in God. Luther wrote, “Faith is a living, daring confidence in God’s grace, so sure and certain that a man would stake his life on it a thousand times” (6).

Specific to Luther’s trouble with righteousness, he said Romans 1:16 presents the gospel as a power which saves all who believe it. Luther came to believe that Romans 1:17 speaks of God’s righteousness. When we accept Christ as our Lord and Savior, we are clothed in righteousness. When the Father looks upon us, He sees the righteousness of Christ. He separates us from our sins as far as the east is from the west. Luther said, “The righteousness of God is the cause of our salvation… it is called the righteousness of God in contradistinction to man’s righteousness which comes from works” (7). The phrase “from faith to faith” is meant to establish that the righteousness of God comes through, but without ignoring the “works” of our faith as an outward sign to others that we have become a new creation. It is the adage, “We are not saved by good works; we are saved unto good works.” Luther added, “The words ‘from faith to faith’ therefore signify that the believer grows in faith more and more, so that he who is justified becomes more and more righteous” (8). Augustine defined from faith to faith as, “From the faith of those who confess it with the mouth to the faith of those who actually obey it” (9).

In order to receive God’s grace we need first to admit that there is nothing in us that can merit it. We need to honestly admit, “For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out” (Romans 7:18). Jesus didn’t come to justify the godly, but the ungodly. When the Pharisees confronted Jesus about eating with sinners, Jesus said, “Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners” (Mark 2:17). Unfortunately, many Christians forget the importance of God’s grace in their daily walk. The heart of this deception is the belief that after being redeemed by the sole merit of Christ’s finished work, we must then sanctify ourselves. Though seemingly responsible, this denies the grace of Christ. Not only was our redemption purchased by Christ, but also our sanctification. When God places us in Christ, He makes Christ to be all things to us.

According to Peter, grace and peace are multiplied in us through the knowledge of God and of Jesus our Lord, and that His divine power has granted to us everything pertaining to life and godliness to the end that we may become partakers of the divine nature (see 2 Peter 1:2-3). Peter went on to exhort us to add to our faith moral excellence and to moral excellence, knowledge, and to knowledge self-control, and to self-control, perseverance, and to perseverance, godliness, and to godliness, brotherly kindness, and to brotherly kindness, love. Many of these things are listed in Galatians 5 as fruits of the Spirit. Paul was who he was by the grace of God. He labored abundantly, but not by his own might or capabilities. He said, “But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me” (1 Cor. 15:10). This is what is meant by having a “grace-receiving” mentality.

References

(1) K.L. Johnson, “Means of Grace” in the Evangelical Dictionary, 3rd. ed. (Grand Rapids, MI: 2017), 358.
(2) K.L. Johnson, Ibid., 358.
(3) Wayne Grudem, Systematic Theology (Grand Rapids, MI: 1994), 519.
(4) Ibid., 729.
(5) Ibid., 200.
(6) Martin Luther, Commentary on Romans (Grand Rapids, MI: Zondervan, 1954), xvii.
(7) Ibid., 40-41.