Romans 4:4-5. Romans: Romans 4:4-Justification Based on Human Merit is Not Compatible with God s Grace

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1 Romans 4:4-5 Romans: Romans 4:4-Justification Based on Human Merit is Not Compatible with God s Grace In Romans 4:4 in which Paul employs an illustration from human affairs of a worker receiving his wages as what is due him rather than as a gift. This illustration amplifies Paul s point that justification is by means of faith rather than attempting to earn one s own salvation by means of one s own merits. Romans 4:4, Now to the one who works, his wage is not credited as a favor, but as what is due. Now is the adversative use of the conjunction de (dev) (deh), which introduces an illustration that accurately describes the sinner who seeks to be justified on his own merits and stands in direct contrast to Paul s statement in Romans 4:3 that Abraham was justified by his faith in the Lord. The word is used to introduce an illustration of a person earning his wages by performing tasks on a job. This illustration amplifies Paul s point that justification is by means of faith rather than attempting to earn one s own salvation by means of one s own merits. The conjunction de introduces a clause that introduces a concept that is totally antithetical to being justified by means of faith in the Son of God, namely, seeking to be justified by obedience to the Law. It contrasts the sinner seeking to be justified based upon the merits of Jesus Christ with seeking to be justified on his own merits. The word contrasts the sinner who is oriented to the grace of God through faith in Jesus Christ with the sinner who is grace disoriented through rejection of Jesus Christ as Savior. This illustration emphasizes that if salvation were on the basis of one s own effort, God would owe salvation as a debt instead of righteousness being a gift of God s grace to those who place their faith in Jesus Christ as their Savior. In Romans 4:1-3, Paul quotes Genesis 15:6 to testify to the fact that Abraham was justified by means of his faith in the Son of God. In Romans 4:4, he contrasts faith with working or earning one s salvation, thus by implication Paul teaches that faith is non-meritorious. Faith in the Lord Jesus Christ is an acknowledgement on the part of the sinner that he has no merit with God and that he is trusting in the merits of Jesus Christ and His death on the Cross to establish a relationship with a holy God. Therefore, the conjunction de should be translated accordingly as but. Romans 4:4, Now to the one who works, his wage is not credited as a favor, but as what is due William E. Wenstrom, Jr. Bible Ministries 1

2 To the one who works is the articular dative masculine singular present active participle form of the verb ergazomai (e)rgavzomai) (er-gad-zo-my), which means, to engage in an activity involving considerable expenditure of effort, energy and diligence, thus to labor, to work hard to accomplish something. The word is used in an illustration of a person earning wages on a job by performing different tasks or responsibilities. This illustration amplifies the evidence presented by Paul in Romans 4:3 from the Old Testament, which testifies to the fact that Abraham was justified by means of his faith in the Son of God rather than attempting to earn his salvation through a meritorious system of works. The definite article preceding the participle form of the verb functions as a substantiver meaning that it converts the participle into a substantive. Therefore, it indicates that the participle has a substantival function, which is reflected by translating the article with a relative pronoun phrase such as, the one who. The word is also a dative of advantage meaning that in this illustration it is to the benefit of those who work hard or labor in that they will receives wages for their work or labor. The present tense is a gnomic present, which describes something as true any time and does take place. Therefore, in this illustration, the gnomic present means that the laborer who does work hard receives monetary compensation for his services rendered. The verb ergazomai is a deponent verb meaning that it has a middle voice form but an active meaning. Therefore, it indicates in this illustration that the workman performs the action of working for his wages. We will translate the articular dative form of the verb ergazomai, for the benefit of the one who does work hard. Corrected translation of Romans 4:4: But for the benefit of the one who does work hard. Romans 4:4, Now to the one who works, his wage is not credited as a favor, but as what is due. His wage is the articular nominative masculine singular form of the noun misthos (misqov$) (mis-thos), which denotes payment or compensation for work or services performed whether that service be negative (retribution) or positive (reward). The noun misthos is used in an illustration and denotes the wages the monetary compensation that the workman receives for performing a task for an employer or service for a customer. The word functions, as a nominative subject, meaning that is receiving the action of the passive verb logizomai, is credited, which is negated by the emphatic negative adverb ou, not William E. Wenstrom, Jr. Bible Ministries 2

3 The definite article preceding the noun misthos functions as a possessive pronoun since the context implies possession. Therefore, we will translate the articular form of the noun misthos, His compensation. Corrected translation of Romans 4:4: But for the benefit of the one who does work hard, his compensation. Romans 4:4, Now to the one who works, his wage is not credited as a favor, but as what is due. Is not credited is composed of the emphatic negative adverb ou (ou)) (oo), not and the 3 rd person singular present passive indicative form of the verb logizomai (logivzomai) (lo-gidz-o-my), is credited. In Romans 4:4, the verb logizomai means, to consider, to a hold viewpoint concerning someone or something. Therefore, in this illustration, the verb means that the wage that the laborer receives as a result of working hard for his employer or customer is never considered as a favor but rather what is due to the worker. Not is the emphatic negative adverb ou (ou)) (oo), which is used to deny the reality of an alleged fact and is the clear cut, point-blank negative, objective, final. The emphatic negative adverb ou emphatically negates the meaning of the verb logizomai, to consider. Therefore, it says in this illustration that the wage that the laborer receives as a result of working hard for his employer or customer is never considered as a favor or a gift but rather what is due to the worker. We will translate ou, never. The present tense is a gnomic present, which describes something as true any time and does take place. Therefore, in this illustration, the gnomic present means that the monetary compensation that the laborer receives from his employer or customer is never at any time considered as a gift but rather what is due to the worker. The passive voice indicates that the subject misthos, compensation receives the action of the verb by an unexpressed agency, who in this illustration could be an employer or customer. The indicative mood is declarative presenting this assertion that the compensation that the laborer receives from an employer or customer is never considered at any time as a gift but rather what is due to the worker as an unqualified statement of fact. We will translate logizomai, is considered at any time. Corrected translation of Romans 4:4: But for the benefit of the one who does work hard, his compensation is never considered at any time Romans 4:4, Now to the one who works, his wage is not credited as a favor, but as what is due William E. Wenstrom, Jr. Bible Ministries 3

4 As a favor is composed of the preposition kata (katav), as and the accusative feminine singular form of the noun charis (xavri$) (khar-ece), a favor. In context, the noun charis is used in an illustration from human affairs and refers to an underserved or gratuitous gift. The preposition kata with the accusative form of the noun charis specifies that the regulative standard by which a worker is rewarded for services rendered is never a gift but what is due. Therefore, we will translate the prepositional phrase kata charin, as a gift. Corrected translation of Romans 4:4: But for the benefit of the one who does work hard, his compensation is never considered at any time as a gift Romans 4:4, Now to the one who works, his wage is not credited as a favor, but as what is due. But is the adversative use of the conjunction alla (a)llav) (al-lah), which introduces a prepositional phrase that presents the regulative standard that is in total contrast or is totally antithetical to the idea of a worker being rewarded for services rendered as a gift. As what is due is composed of the preposition kata (katav), as and the accusative neuter singular form of the noun opheilema (o)jfeivlhma) (of-i-lay-mah), a favor. In context, the noun opheilema is used in an illustration from human affairs and refers to something that is legally and justly due to a worker as a result of services rendered to an employer or customer. Therefore, it says in this illustration that the wage that the laborer receives as a result of working hard for his employer or customer is never considered as a favor or a gift but rather what is due to the worker. The preposition kata with the accusative form of the noun opheilema specifies that the regulative standard by which a worker is rewarded for services rendered is never a gift but what is due. Therefore, we will translate the prepositional phrase kata opheilema, as what is due. Completed corrected translation of Romans 4:4: But for the benefit of the one who does work hard, his compensation is never considered at any time as a gift but rather, what is due. In Romans 4:4, Paul uses an illustration taken from everyday human affairs. In this illustration, he reminds his audience that a man who works for a living and gets his paycheck at the end of the week is entitled to his wages and is not considered as a gift William E. Wenstrom, Jr. Bible Ministries 4

5 He has earned his wages and legally and justly does have to bow and scrape before his employer. The man doesn t have to thank him for his wages since he earned his wages. He takes his paycheck and goes home, knowing that he has been reimbursed for his time and labor. Paul reminds his audience and in particular his Jewish audience that when an employer gives the workman his pay, it is not regarded as a gift, but rather as a legal obligation which the employer is bound to discharge. It is a debt which he owes his employee. The employee might, out of courtesy, thank his employer for his wages but he is not legally obligated to do so since he earned the wages and is deserving of them. In the same way, in the spiritual realm, if the sinner could earn salvation by actions produce by obedience to the Law or meritorious actions then God would be indebted to man and obligated to give him salvation. Salvation then would not be a gift but rather what God owes the sinner. Thus, the sinner wouldn t need to thank God for his salvation. Therefore, the Jew who thinks he can earn his salvation by observing the Law or by some meritorious system of works would not need to thank God for salvation since he would have earned it. Thus, if the Jew could be declared justified because he was circumcised or by observing the Law, then salvation would not be based upon God s grace policy but rather what is due the Jew. In other words, working calls attention to the worker and the work and expects what is due. Therefore, working does not exclude boasting, it supports boasting. On the other hand, faith does not call attention to itself but to the object of one s faith and to the grace of the one trusted. Faith is compatible with God s grace whereas work corresponds to debt. Grace is all that God is free to do in imparting unmerited blessings to those who trust in Jesus Christ as Savior based upon the merits of Christ and His death on the Cross. It is God treating us in a manner that we don t deserve and excludes any human works in order to acquire eternal salvation or blessing from God. Grace means that God saved us and blessed us despite ourselves and not according to anything that we do but rather saved us and blessed us because of the merits of Christ and His work on the Cross. It excludes any human merit in salvation and blessing (Eph. 2:8-9; Titus 3:5) and gives the Creator all the credit and the creature none. By means of faith, we accept the grace of God, which is a non-meritorious system of perception, which is in total accord with the grace of God. Grace and faith are totally compatible with each other and inseparable (1 Tim. 1:14) and complement one another (Rom. 4:16; Eph. 2:8). Grace, faith and salvation are all the gift of God and totally exclude all human works and ability (Eph. 2:8-9) William E. Wenstrom, Jr. Bible Ministries 5

6 Ephesians 2:8-9, For by grace you have been saved through faith; and that not of yourselves, it is the gift of God, not as a result of works, so that no one may boast. Therefore faith excludes boasting, and work supports boasting. If you are the beneficiary of grace in all that you are and have, you cannot boast in yourself. 1 Corinthians 4:7, For who regards you as superior? What do you have that you did not receive? And if you did receive it, why do you boast as if you had not received it? So when salvation is received as a gift and not what is earned, then boasting is excluded. Attempting to be justified by observing the Law or observing circumcision rejects the grace of God in the Person and Work of Jesus Christ since it emphasizes the merit in the sinner rather than the merit in the Person and Work of Jesus Christ. Justification becomes a wage that you are due rather than a gift if the sinner attempts to be justified by observing the Law. Also, the sinner could boast before God if he was justified based upon his own merits. As we noted in Romans 3:27 and 4:2, boasting is the arrogant selfconfidence in one s own merits when approaching a holy God in order to attempt to establish a relationship with Him. Romans 3:27, Under what conditions then, is there at any time pride and boasting? It has, as an eternal spiritual truth, been excluded! By what kind of principle? By means of actions produced by obedience to the Law? Absolutely not! But rather by means of the principle, which is faith. Romans 4:1, Therefore, what is the conclusion that we are forced to with respect to Abraham s experience, our forefather with respect to genealogical descent? Romans 4:2, For instance, if-and let us assume that it s true for the sake of argument that Abraham was justified by means of meritorious actions, then, he does possess a reason for boasting but never in the judgment of God. Romans 4:3, For what does the Scripture say? Abraham had absolute confidence in (the Son of) God. Consequently, for his benefit, it was credited and regarded as righteousness. This arrogant self-confidence in approaching God on the basis of one s own merits expresses itself through an attitude of independence from God, which is evil. To attempt to approach God independently of the means He provided through His Son is the epitome of arrogance and independence from God or the epitome of evil. Thus, boasting in oneself before God is evil since evil is independence from God (Isaiah 14:12-14). Boasting in oneself can manifest itself by attempting to perform a meritorious system of works to establish a relationship with God. It can manifest itself by thinking one has merit with God based upon one s racial background as the Jews 2008 William E. Wenstrom, Jr. Bible Ministries 6

7 did. It can manifest itself in thinking that one has merit with God based upon what one possesses such as the Jews in relation to the Old Testament. Also, boasting in oneself can manifest itself by attempting to establish a relationship with God through some system of morality. The Bible rejects human righteousness since it is based upon a comparison with the morality of other human beings rather than based upon the absolute standard of God s perfect righteousness. Isaiah 64:6, For all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; and all of us wither like a leaf, and our iniquities, like the wind, take us away. In Romans 3:9-20 and 23, Paul demonstrates that there is no one in the human race that has merit with God and could get into heaven or enter into a relationship with a holy God based upon his own merits. Romans 3:9-24, What shall we conclude then? Are we (Christians) as an eternal spiritual truth, superior? By all means, absolutely not! Since, we have already previously indicted both Jew and Greek, with the result that each and every one is under the power of the sin nature. As it stands written for all of eternity, there is, as an eternal spiritual truth, absolutely none righteous not even one. There is, as an eternal spiritual truth, absolutely none who, at any time, comprehends. There is, as an eternal spiritual truth, absolutely none, who, at any time, diligently seeks after God. Each and every one has deviated from the way (of righteousness). Together, they have become useless. There is, as an eternal spiritual truth, absolutely none, who at any time performs an act of kindness. There is, as an eternal spiritual truth, absolutely none, so much as one. Their conversation is like an open grave. With their tongues they were always deceiving. Venom produced by poisonous snakes is always under their lips whose mouth is always full of cursing and bitterness. Their feet are always swift to shed blood. Destruction and misery characterize their ways. Indeed, they totally refused to acknowledge the way, which is peace. There is, as an eternal spiritual truth, absolutely no reverence for God before their eyes. Now, we know for certain that whatever the Law says, it speaks for the benefit of those under the jurisdiction of the Law in order that each and every mouth may be silenced and in addition all the unsaved inhabitants of the cosmic system may be demonstrated as guilty in the judgment of God. Because each and every member of sinful humanity will never be justified in His judgment by means of actions produced by obedience to the Law for through the Law there does come about an awareness of the sin nature. But now, independently of seeking to be justified by obedience to the Law, the righteousness originating from God is being manifested at the present time while simultaneously being attested to by the Law and the Prophets. Namely, the righteousness originating from God through faith in Jesus who is the Christ 2008 William E. Wenstrom, Jr. Bible Ministries 7

8 for the benefit of each and every person who does believe for there is, as an eternal spiritual truth, absolutely no distinction. For each and every person has sinned consequently, they are always failing to measure up to the glory originating from God with the result that they might, as an eternal spiritual truth, be undeservedly justified based upon His grace by means of the redemption, which is by means of the spiritual death of Christ who is Jesus. The Scriptures teach that there is only one appropriate and justified form of boasting, cited by Jer. 9:24 in 1 Cor. 1:31, Let him who boasts, boast of the Lord (cf. 2 Co. 10:17). Jeremiah 9:23-24, Thus says the LORD, Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; but let him who boasts boast of this, that he understands and knows me, that I am the LORD who exercises lovingkindness, justice and righteousness on earth; for I delight in these things, declares the LORD. Thus, the only form of appropriate and justified form of boasting is that of boasting in the unique Person, Finished Work of our Lord and Savior Jesus Christ. His spiritual death redeemed sinful mankind out of the slave market of sin, propitiated the demands of God s holiness, which required that human sin be judged. It reconciled sinful mankind to a holy God and fulfilled the righteous requirements of the Law that required that the sinner be judged for violating the Law. Sinful mankind could not produce the perfect obedience required by the Law in order to establish a relationship and fellowship with a holy God. What the Law could not do through sinful mankind, God the Father did through the Person and Work of His Son on the Cross. Romans 8:1-8, Therefore there is now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit. For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit. For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so, and those who are in the flesh cannot please God. Religion promotes human pride and arrogance whereas Biblical Christianity rejects it. Theologically, religion is the antithesis to Biblical Christianity in that it is the ignorant, presumptuous, vain and arrogant attempt by man to gain the 2008 William E. Wenstrom, Jr. Bible Ministries 8

9 approbation of God by depending upon a legalistic, meritorious system of human works rather than the impeccable Person and Finished Work of the Lord Jesus Christ. Religion is sponsored by Satan and the kingdom of darkness and is his ace trump. The Jews presumptuously and arrogantly thought that they would enter the kingdom of heaven based upon circumcision, the Law and the fact that they were biological descendants of Abraham, Isaac and Jacob and members of the nation of Israel. As we have noted in our studies of Romans 3:20-24, the Law required perfect obedience, which mankind has no capacity to do because they are under the dominion of the old Adamic sin nature. Thus, the human race stands condemned before a holy God, having absolutely no merit with God. As Paul points out in Romans 3:21-31, the fact that the sinner is justified on the basis of God s grace policy and through faith in Jesus Christ totally rejects and excludes the idea that the sinner could enter into a relationship with a holy God based upon his own merits. The sinner is saved and receives the forgiveness of sins and is entered into a relationship with a holy God through the merits of Jesus Christ and His death on the Cross. 1 John 2:12, I am providing information in writing at this particular time for the benefit of all of you, little children in view of the fact that for the benefit of all of you, your sins have been forgiven-past, present and future on the basis of His merit. The sinner is saved by grace through faith and not based upon human merit. Galatians 2:16, nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified William E. Wenstrom, Jr. Bible Ministries 9

10 Romans: Romans 4:5-Justification Is Never By Means of Meritorious Works but Faith in Jesus Christ In Romans 4:5, Paul writes that justification is never by means of a meritorious system of works or actions but rather by means of faith in Jesus Christ. Romans 4:5, But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness. But is the adversative use of the conjunction de (dev) (deh), which introduces a statement that rejects the idea of working hard for one s salvation and stands in direct contrast to the idea of working hard for one s salvation. In Romans 4:4, Paul reminded his Jewish audience that when an employer gives the workman his pay, it is not regarded as a gift, but rather as a legal obligation which the employer is bound to discharge. In the same way, in the spiritual realm, if the sinner could earn salvation by actions produce by obedience to the Law or meritorious actions then God would be indebted to man and obligated to give him salvation. Salvation then would not be a gift but rather what God owes the sinner. Thus, the sinner wouldn t need to thank God for his salvation. Therefore, the Jew who thinks he can earn his salvation by observing the Law or by some meritorious system of works would not need to thank God for salvation since he would have earned it. Thus, if the Jew could be declared justified because he was circumcised or by observing the Law, then salvation would not be based upon God s grace policy but rather what is due the Jew. Therefore, in Romans 4:5, Paul presents a contrast to the idea of earning one s salvation based upon one s own merit. We will translate the conjunction de, on the other hand. To the one who does not work is composed of the negative particle me (mhv) (may), not and the articular dative masculine singular present (deponent) middle participle form of the verb ergazomai (e)rgavzomai) (er-gad-zo-my), to the one who does work. The verb ergazomai means, to engage in an activity involving considerable expenditure of effort, energy and diligence, thus to labor, to work hard to accomplish something. The meaning of this verb is negated by the negative particle me, not. The negative particle me is subjective, involving will and thought, not fact and statement as ou does. It is the weaker, milder negative denying subjectively and with hesitancy, an unsteady particle, a hesitating negative, an indirect or subjunctive denial, an effort to prevent or prohibit what has not yet happened. It is a negative of will, wish, doubt. The negative ou denies the fact whereas me denies the idea. It leaves the question open for further remarks or entreaty whereas ou would close the door 2008 William E. Wenstrom, Jr. Bible Ministries 10

11 abruptly. Ou denies the thing in itself but me denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). Therefore, the negative particle me appeals to the volition of Paul s unsaved Jewish audience and denies the thought of doing such a thing as attempting to earn one s salvation by means of one s own merit. The negative particle me is regularly used to negate the meaning of the articular participle when the participle has a hypothetical sense or refers to no particular person, and has a general meaning. This is the case here in Romans 4:5 where Paul is discussing a hypothetical case of no particular sinner not working hard to accomplish his own salvation but rather trusting in the merits of Jesus Christ and His spiritual death on the Cross. Paul is supposing a case, which may occur at any time. The definite article preceding the participle form of the verb functions as a substantiver meaning that it converts the participle into a substantive. Therefore, it indicates that the participle has a substantival function, which is reflected by translating the article with a relative pronoun phrase such as, the one who. The word is also a dative of advantage meaning that it is for the benefit of the sinner who does not attempt to work hard for his salvation but rather trusts in the merits of Jesus Christ and His substitutionary spiritual death on the Cross since the latter will result in justification whereas the former ends in condemnation. The present tense is a gnomic present, which describes something as true any time and does take place. Therefore, the gnomic present means that the sinner who does not work hard to earn his salvation based upon his own merits but instead trusts in Jesus Christ as his or her Savior will be declared justified by God. The verb ergazomai is a deponent verb meaning that it has a middle voice form but an active meaning. Therefore, it indicates that the sinner performs the action of rejecting the idea of earning his salvation through a system of works but instead trusts in Jesus Christ as his or her Savior. We will translate the articular dative form of the verb ergazomai, for the benefit of the one who does not work hard. Corrected translation thus far of Romans 4:5: On the other hand, for the benefit of the one who does not work hard. Romans 4:5, But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness. But is the adversative use of the conjunction de (dev) (deh), which introduces a statement that presents the doctrine of justification by faith in Jesus Christ and stands in direct contrast to the idea of working hard to earn one s salvation William E. Wenstrom, Jr. Bible Ministries 11

12 The first use of the conjunction de introduces a statement that directly contradicts the idea of working hard to earn one s salvation. The second use of the word introduces a statement that presents the actual doctrine that stands in direct contrast to the idea of working hard to earn one s salvation and refutes it. We will translate this second use of de, but rather. Believed is the dative masculine singular present active participle form of the verb pisteuo (pisteuvw), which means to to believe to the extent of complete trust and reliance, thus, to trust, place complete or absolute confidence in someone or something. The verb refers to the non-meritorious system of perception of placing one s trust or confidence in Jesus Christ as one s Savior. There are three forms of perception: (1) Empiricism: Trusting in one s experiences in life to make decisions. (2) Rationalism: Trusting in one s intellect to make decisions in life. (3) Faith: Trusting in the authority of another to make decisions in life. Faith is the only system of perception that God will accept because it is compatible with His grace policy. Ephesians 2:8-9, For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast. In Romans 4:5, the verb pisteuo refers to making the non-meritorious decision to trust or place one s absolute confidence in merits of the Lord Jesus Christ and His substitutionary spiritual death on the Cross in order to receive the gift of divine righteousness that results in God the Father declaring the sinner justified. The believer is saved and receives the forgiveness of his sins-past, present and future based upon the merits of Christ and His death on the Cross. 1 John 2:12, I am providing information in writing at this particular time for the benefit of all of you, little children in view of the fact that for the benefit of all of you, your sins have been forgiven-past, present and future on the basis of His merit. Therefore, the verb pisteuo believed refers to making the non-meritorious decision to trust or place one s complete confidence in the Person of Jesus Christ for salvation. Faith demonstrates itself by obedience to the commands of God. The command that the unbeliever must obey in order to receive eternal salvation is to believe on the Lord Jesus Christ. This is illustrated by Paul when talking to the Philippian jailor. Acts 16:27-31, When the jailer awoke and saw the prison doors opened, he drew his sword and was about to kill himself, supposing that the prisoners had escaped. But Paul cried out with a loud voice, saying, Do not harm 2008 William E. Wenstrom, Jr. Bible Ministries 12

13 yourself, for we are all here! And he called for lights and rushed in, and trembling with fear he fell down before Paul and Silas, and after he brought them out, he said, Sirs, what must I do to be saved? They said, Believe in the Lord Jesus, and you will be saved, you and your household. Believe is the verb pisteuo (pisteuvw), which is in the imperative form meaning that it is a command and the word means to trust, place complete confidence in the Person of Christ in order to receive the gift of eternal life. The object of the sinner s faith must be the Lord Jesus Christ in order to be declared justified by God. After salvation the believer is to walk by means of faith in the Word of God. 2 Corinthians 5:7, for we walk by faith, not by sight. Just as the Christian received the Lord Jesus as his Savior by exercising faith in Him for eternal salvation, so after salvation he is to live by the same principle of faith (Compare Ephesians 2:8-9 with Colossians 2:5-7). Colossians 2:5-7, For even though I am absent in body, nevertheless I am with you in spirit, rejoicing to see your good discipline and the stability of your faith in Christ. Therefore as you have received Christ Jesus the Lord, so walk in Him, having been firmly rooted and now being built up in Him and established in your faith, just as you were instructed, and overflowing with gratitude. The object of the sinner s faith must be the Lord Jesus Christ in order for a person to get saved and be declared justified by God since it is by His merits as an impeccable Person and the merits of His substitutionary spiritual death on the Cross, which provides mankind with salvation. It is not enough to say that you believe in God since even the demons believe in the existence of God. James 2:19, You believe that God is one. You do well; the demons also believe, and shudder. God the Father has decreed that the object of faith for salvation and justification is the Lord Jesus Christ. The Lord Jesus Christ Himself taught that He is the only way to the Father. John 14:6, I am the way, and the truth, and the life; no one comes to the Father but through Me. The apostle Peter informed the leaders of Israel of this fact. Acts 4:5-12, On the next day, their rulers and elders and scribes were gathered together in Jerusalem and Annas the high priest was there, and Caiaphas and John and Alexander, and all who were of high-priestly descent. When they had placed them in the center, they began to inquire, By what power, or in what name, have you done this? Then Peter, filled with the Holy Spirit, said to them, Rulers and elders of the people, if we are on trial today for a benefit done to a sick man, as to how this man has been made well, let it 2008 William E. Wenstrom, Jr. Bible Ministries 13

14 be known to all of you and to all the people of Israel, that by the name of Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead by this name this man stands here before you in good health. He is the STONE WHICH WAS REJECTED by you, THE BUILDERS, but WHICH BECAME THE CHIEF CORNER stone. And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved. In Romans 4:5, the verb pisteuo is a dative of advantage meaning that it is for the benefit of the sinner who does place his absolute confidence or trust in the merits of Jesus Christ and His substitutionary spiritual death on the Cross since it will result in the imputation of divine righteousness and justification. The present tense is a gnomic present, which describes something as true any time and does take place. Therefore, it indicates that the sinner who does believe in Jesus Christ as his or her Savior will receive as an eternal spiritual truth the imputation of divine righteousness and declared justified by God. The active voice means that the subject performs the action of the verb. Therefore, it indicates that the sinner performs the action of the verb and exercises faith or absolute confidence in Jesus Christ as their Savior will receive the imputation of divine righteousness of God and be declared justified by God. The dative masculine singular form of the definite article preceding the participle form of the verbs ergazomai and pisteuo functions as a substantiver meaning that it converts these participles into substantives. We will translate pisteuo, does exercise absolute confidence. Corrected translation thus far of Romans 4:5: On the other hand, for the benefit of the one who does not work hard but does exercise absolute confidence. Romans 4:5, But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness. In Him who justifies is composed of the preposition epi (e)piv), in and the articular accusative masculine singular present active participle form of the verb dikaioo (dikaiovw) (dik-ah-yo-o), Him who justifies. The verb dikaioo means, to declare or pronounce righteous. This is the ninth time that we have seen this word in our studies of the book of Romans (Romans 2:13; 3:4, 20, 24, 26, 28, 30; 4:2, 5). In every instance, except for Romans 3:4, where it is used with God as the object and here in Romans 4:2 the word refers to the doctrine of justification. In Romans 2:13, Paul uses the word to teach his unsaved Jewish audience that only those who are always obedient to the Law will be justified before God William E. Wenstrom, Jr. Bible Ministries 14

15 Romans 2:13: For you see, the hearers of the Law are, as an eternal spiritual truth, absolutely never righteous before God but rather the doers of the Law will, as an eternal spiritual truth, be justified. In Romans 3:20, he uses the word to teach that no sinner will ever be justified before God by means of actions produced by obedience to the Law as a system of merit. Romans 3:19-20, Now, we know for certain that whatever the Law says, it speaks for the benefit of those under the jurisdiction of the Law in order that each and every mouth may be silenced and in addition all the unsaved inhabitants of the cosmic system may be demonstrated as guilty in the judgment of God. Because each and every member of sinful humanity will never be justified in His judgment by means of actions produced by obedience to the Law for through the Law there does come about an awareness of the sin nature. Then, in Romans 3:24, Paul uses the word to teach that the sinner is declared righteous by God on the basis of God s grace policy and by means of the redemption that was accomplished by the spiritual death of Jesus Christ on the Cross. Romans 3:21-24, But now, independently of seeking to be justified by obedience to the Law, the righteousness originating from God is being manifested at the present time while simultaneously being attested to by the Law and the Prophets. Namely, the righteousness originating from God through faith in Jesus who is the Christ for the benefit of each and every person who does believe for there is, as an eternal spiritual truth, absolutely no distinction. For each and every person has sinned consequently, they are always failing to measure up to the glory originating from God with the result that they might, as an eternal spiritual truth, be undeservedly justified based upon His grace by means of the redemption, which is by means of the spiritual death of Christ who is Jesus. The verb dikaioo is used by the apostle Paul in Romans 3:26 of God declaring anyone justified or righteous as He is as result of exercising faith in Jesus. Romans 3:26, Correspondingly, in relation to the demonstration of His righteousness during this present distinct period of history, that He Himself is, as an eternal spiritual truth, inherently righteous, even while justifying anyone by means of faith in Jesus. In Romans 3:28, the word once again is used with reference to the sinner being declared justified by God as a result of faith in Jesus Christ. Romans 3:27-28, Under what conditions then, is there at any time pride and boasting? It has, as an eternal spiritual truth, been excluded! By what kind of principle? By means of actions produced by obedience to the Law? 2008 William E. Wenstrom, Jr. Bible Ministries 15

16 Absolutely not! But rather by means of the principle, which is faith because we are always of the firm conviction that a person is, as an eternal spiritual truth, justified by means of faith independently of actions produced by obedience to the Law. Once again, in Romans 3:30, the verb dikaioo refers to God declaring a person, whether Jew or Gentile, as righteous as He is as a result of God imputing or crediting to that person His Son s righteousness, the moment they exercised faith in His Son, Jesus Christ. Romans 3:30-31, If, in fact-and let us assume that it s true for the sake of argument, there is, as an eternal spiritual truth, one and the same God, who will certainly, as an eternal spiritual truth, justify the circumcision by means of faith as a source and the uncircumcision by means of faith. Are we then attempting to render useless at the present time the Law by means of faith? Absolutely not! On the contrary, we do uphold the Law. In Romans 4:2, the verb dikaioo refers to God declaring Abraham as righteous as He is as a result of Abraham s obedient actions to God s commands, i.e. works of the Law. Romans 4:1-2, Therefore, what is the conclusion that we are forced to with respect to Abraham s experience, our forefather with respect to genealogical descent? For instance, if-and let us assume that it s true for the sake of argument that Abraham was justified by means of meritorious actions, then, he does possess a reason for boasting but never in the judgment of God. Now, in Romans 4:5, the verb dikaioo again refers to God declaring the sinner, whether Jew or Gentile, as righteous as He is as a result of God crediting to that person His Son s righteousness, the moment they exercised faith in His Son, Jesus Christ. In these passages, this word dikaioo refers to the doctrine of justification, which by way of definition is a judicial act of God whereby He declares a person to be righteous as a result of crediting or imputing to that person His righteousness the moment they exercised faith in His Son Jesus Christ. Consequently, God accepts that person and enters that person into a relationship with Himself since they now possess His righteousness. The mechanics of justification are as follows: (1) God condemns the sinner, which qualifies them to receive His grace. (2) The sinner believes in Jesus Christ as His Savior. (3) God imputes or credits Christ s righteousness to the believer. (4) God declares that person as righteous as a result of acknowledging His Son s righteousness in that person. Justification is God declaring a person to be righteous as a result of acknowledging or recognizing His righteousness in that person, and which righteousness He imputed to that person as a result of their faith in His Son, Jesus 2008 William E. Wenstrom, Jr. Bible Ministries 16

17 Christ. It is a once and for all declaration, which never changes or can be rescinded since God is a perfect Judge who because He is immutable, always makes perfect decisions. Justification causes no one to be righteous but rather is the recognition and declaration by God that one is righteous as He is. To be justified by God through faith alone in Christ alone means that God can never condemn us for our sins. It means that a believer can never lose his salvation because of any sin since God, who is a perfect judge, rendered a perfect decision when he declared righteous the person, who exercised faith in His Son Jesus Christ! Thus, Paul declares the following in Romans 8:1: Romans 8:1, Therefore there is now no condemnation for those who are in Christ Jesus. Now, in Romans 4:5, the member of the Trinity that is doing the justifying is not the Father but rather the incarnate Son of God, the Lord Jesus Christ since the presence of the preposition epi and the verb pisteuo are emphasizing the object of faith for the sinner who seeks to be declared justified in the judgment of God. Therefore, the verb pisteuo, believes and the prepositional phrase epi ton dikaiounta ton adebe, in Him who justifies the ungodly emphasize the object of the sinner s faith, Jesus Christ, rather than the Father who renders the decision to justify the sinner when they exercise faith in His Son. The Lord Jesus Christ justifies the sinner in the sense that the sinner is declared justified by the Father based upon the merits of the Lord Jesus Christ and His spiritual death on the Cross. He justifies the sinner in the sense that His Cross dealt with the sin nature and the personal sins produced by the sin nature through the function of human volition. The sins of the human race have all been forgiven and have been nailed to the cross (Col. 2:13-14). Colossians 2:13-14, When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. The Lord justifies the sinner who exercises faith in Him in the sense that it was His spiritual death purchased the entire human race out from the slave market of sin (1 Tim. 2:6; Mark 10:45; Eph. 1:7; Col. 1:14; 1 Pet. 1:18-19; Rev. 5:9). Ephesians 1:7, In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace. The Lord Jesus Christ justifies the sinner who exercises faith in Him since it was our Lord s spiritual death propitiated or satisfied the righteous demands of a holy God that are sins be judged (Rom. 3:22-26; 1 John 2:2; 1 John 4:10) William E. Wenstrom, Jr. Bible Ministries 17

18 1 John 2:2, He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world. The Lord Jesus Christ justifies the sinner who exercises faith in Him since it was His spiritual death reconciled the entire human race to God (2 Cor. 5:18-21; Eph. 2:14-16; Col. 1:20-22; 1 Pet. 3:18). Romans 5:10, For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. The Lord Jesus Christ justifies the sinner who exercises faith in Him since it was our Lord s spiritual death redeemed mankind from the curse of the Law. Galatians 3:13, Christ redeemed us from the curse of the Law, having become a curse for us -- for it is written, CURSED IS EVERYONE WHO HANGS ON A TREE. The Law brought a curse on mankind since they could not keep it perfectly. The impeccability and spiritual death of Jesus Christ perfectly fulfilled the righteous requirements of the Law (see Romans 8:3-4). Romans 8:1-4, Therefore there is now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit. The Lord Jesus Christ justifies the sinner who exercises faith in Him since He fulfilled perfectly the righteous requirements of the Law that demanded absolute perfect obedience. Romans 10:1-4, Brethren, my heart's desire and my prayer to God for them is for their salvation. For I testify about them that they have a zeal for God, but not in accordance with knowledge. For not knowing about God's righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes. Christ fulfilled the Ten Commandments by living a perfect and sinless life and so when man trusts in Christ as his Savior, Christ s righteousness is imputed to that individual so we have justification (Romans 4). Consequently, the Law can t condemn us (Romans 8:1; 7:1-6; Romans 5:1; 4:4-8). Christ fulfilled the ceremonial ordinances, the shadows and types of His person and work, by dying on the cross for us and in our place, which demonstrated that God was also perfect justice and sin must be judged, but God provided His Son, the precious Lamb of God William E. Wenstrom, Jr. Bible Ministries 18

19 The penalty, which the Law exercised, was paid in full at the Cross. Therefore, there is no condemnation because the believer is in Christ (Col. 2:14; Romans 3:24-25). Christ also fulfilled the Social Law, but now He replaces it with a new way of life fitting to our new salvation. He gives provision for the inner man, namely, the indwelling Holy Spirit who provides us the capacity to experience sanctification so that we may experience also the righteousness of the Law (Romans 8:2-4). Christ is the end of the Law and church believers are not under the Mosaic Law but under grace (Rom. 6:14). Since the Lord Jesus Christ fulfills the Law by His person and work at the Cross, church age believers are under a new law, namely, the obligation to walk by the Spirit of Life through faith in the Word of God (Romans 8:2-4). If we are led by the Spirit, then we are not under the Law (Galatians 5:18). Therefore, in Romans 4:5, the verb dikaioo refers to the Lord Jesus Christ justifying the sinner who exercises faith in Him by means of His impeccable life and substitutionary spiritual death on the Cross of Calvary. So a comparison of Romans 3:21-31 with Romans 4:5 indicates that both the Father and the Son are involved in the justification of the sinner. The Father justifies the sinner who exercises faith in His Son in that the renders the decision to justify the sinner. The Son justifies the sinner who exercises faith in Him in that His perfect obedience to the Father s will culminating in His spiritual death on the Cross made it possible for the justification of the sinner through faith in Jesus Christ. The definite article preceding the participle form of the verb dikaioo functions as a substantiver meaning that it converts the participle into a substantive. Therefore, it indicates that the participle has a substantival function, which is reflected by translating the article with a relative pronoun phrase such as, the one who. The present tense is gnomic used for a general timeless fact or spiritual axiom, thus indicating that the Lord Jesus Christ an eternal spiritual truth justifies the sinner who exercises faith or in other words, absolute confidence in Him. The active voice is stative meaning that the Lord Jesus Christ along with the Father exists in the state of being the one who justifies the sinner who exercises faith in Him since it was His perfect obedience and spiritual death on the Cross, which made possible the justification of the sinner in the judgment of a holy God. Therefore, we will translate the verb dikaioo, the One who, as an eternal spiritual truth, justifies William E. Wenstrom, Jr. Bible Ministries 19