Chapter 4
The first 16 verses of this chapter deal with the subject of salvation adjustment to the justice of God. Abraham is said to be the father of us all in the middle of this chapter, and the word “father” means pattern. He is the pattern for all adjustments to the justice of God, starting at salvation. Verses 17-21 is the parenthesis in which we have two other adjustments to the justice of God, one is implied and the other is stated. The rebound adjustment to the justice of God is the means of spirituality—the link between salvation and maturity. In verses 22-25 we have the conclusion to the whole matter.
Verse 1 – Abraham, the test case. “What shall we say then” includes the nominative neuter singular from the interrogative pronoun tij, correctly translated “what.” The future active indicative from the verb legw is a part of the idiom and forms a rhetorical question which occurs seven times in the book of Romans. It is a art of debater’s technique and it also indicates a change of subject following the general overall concept of adjustment to the justice of God, but picking it up from a new standpoint. This is encountered first in Romans 3:5, now in 4:1, again in 6:1; 7:7; 8:31; 9:14, 30. The future tense of legw is a deliberative future used for a rhetorical question taking the place of a deliberate assertion. A rhetorical question is used to teach a point of doctrine in the same way as the dogmatic approach is used. The active voice: Paul produces the action of the verb formulating a Greek idiom which forces a conclusion. The conclusion is forced from the first three chapters. The indicative mood is the interrogative indicative used for a rhetorical question designed to force a conclusion. Also, an inferential postpositive particle o)un used as a part of the rhetorical question and is literally translated, “Therefore what shall we say.” But that is not the correct translation. This is a Greek idiom and it should be translated, “Therefore to what conclusion are we forced.”
“that Abraham our father, as pertaining to the flesh, hath found?” Perfect active infinitive of the verb e(uriskw which means to find, to discover. The New Testament uses this word in the sense of to discover or to obtain. The prefect tense is the intensive perfect, it indicates a completed action and the results are therefore intensified. It emphasizes the results of the action. Abraham is recognized not only as the father of the Jewish race and one of the greatest believers of all time. He produces the action, and every time he produces action the Jews are interested. The infinitive is the infinitive of an actual result. With this is an indeclinable proper noun, A)braam. Being indeclinable it indicates something of his fame. Then an appositional accusative of general reference from propator, which means ancestor or forefather, plus the possessive genitive plural from e)gw—“our forefather,” and “our” refers to the Jews as a part of the fourth race which began with Abraham. Since Abraham had maximum adjustment to the justice of God it is simple to assume that he made the prior adjustments—salvation and rebound—when necessary, so that everyone recognizes that Abraham came to have a total relationship with the integrity of God. Therefore he becomes the perfect pattern for what is being taught. The pattern is taken from the Old Testament, indicating that there is no difference between New Testament and Old Testament salvation, it is always the same. Then a prepositional phrase, kata plus the accusative singular of sarc—“according to the flesh” which is simply a prepositional phrase used as an adjective meaning human.
Translation: “Therefore to what conclusion are we forced, that Abraham our human forefather has obtained?” or “Therefore what do we conclude that Abraham our forefather has obtained?”
1. Abraham is a test case for salvation. Salvation adjustment to the justice of God is the same for Old and New Testaments. As goes Abraham so goes the principle of salvation adjustment to the justice of God.
2. How Abraham is justified or how he adjusted to the justice of God at salvation indicates the pattern for Old Testament salvation.
3. If Abraham was justified by faith apart from works then it follows that all salvation adjustment to the justice of God is in the same pattern.
Verse 2 – using a debater’s technique, setting up a straw man or an erroneous assumption and then hacking it to pieces logically. The hypothetical supposition takes the side of the legalistic Jew who contends for justification by works, or salvation by keeping the law. Human self-righteousness is included, say the legalistic Jew. Hypothetical suppositions are generally given in the form of a conditional sentence, divided into a protasis and an apodosis. The first clause is the protasis, the second the apodosis. The protasis gives the basis from which the apodosis or conclusion is drawn. The apodosis is always an inference from the protasis.
“For if Abraham were justified by works” – the postpositive conjunctive particle gar is used first as an inferential conjunction to introduce the hypothetical supposition. This supposition is the viewpoint of the Judaizers. The conditional particle e)i introduces the protasis of a debater’s first class condition in which Paul now assumes the erroneous position of legalism, specifically the legalistic Judaizers who contend for justification by works in order to be saved. The fallacy of the theory of justification by works is refuted by first of all assuming it to be true and then showing what a lot of nonsense it is. Then the aorist passive indicative of the verb dikaiow which means to justify or to vindicate. Paul agrees with the legalists at the moment in order to show them how stupid they are and how fallacious is their position. This is a constative aorist tense which contemplates instant adjustment to the justice of God and gathers it into one entirety. With the legalist there is no such thing as instant adjustment to the justice of God, you have to keep the law over a long period of time. It takes a long time to develop self-righteousness by observing the Mosaic law. The constative aorist is used in sarcasm. The passive voice: the subject is Abraham and he receives the action of the verb under the assumption of justification by works. Abraham did not use the Mosaic law for salvation. The indicative mood is potential because this is not a real, true statement. Next is a prepositional phrase, e)k plus the ablative plural of means from e)rgon. The general way to state means is the instrumental case. The ablative case is also used to state means, only when the source is implied. The source here is works. The translation should be, “For assuming that Abraham has been justified by means of works.” E)i is the word “assuming.”
The implication
1. Justification is the work of the integrity of God.
2. Remember that righteousness is the principle of divine integrity, justice is the function of that integrity.
3. Justification, then, is the judicial act of God whereby mankind makes salvation adjustment to the justice of God, freeing the justice of God to provide divine righteousness and consequent vindication.
4. The imputation of divine righteousness at the moment of faith in Christ is the only way that God can justify or vindicate any member of the human race.
5. Justification, then, is the possession of divine righteousness, the basis for eternal relationship and blessing from God.
6. Justification here is salvation relationship with the integrity of God.
7. Justification is not forgiveness: forgiveness is subtraction, justification is addition.
8. Forgiveness subtracts sin but justification adds righteousness.
9. Justification refers to salvation adjustment to the justice of God for at the moment of faith in Christ God gives each one of us His righteousness.
10. No works, no payment is involved because Christ paid at the cross when He was judged for our sins by the justice of God.
11. The justice of God must judge our sins before the justice of God is free to bless us with the 36 advantages of salvation.
12. The mechanics for salvation adjustment to the justice of God are summarized under the word grace. Grace is the policy of the justice of God in blessing man.
“he hath whereof to glory” – the present active indicative of e)xw in modern English is “he has.” The present tense is a progressive present for action in a state of progress—linear aktionsart. The active voice: the test case, Abraham, produces the action under the assumption of debater’s technique. The indicative mood is the potential indicative as a part of debater’s technique. The accusative singular direct of kauxhma which means the basis for boasting—“he has a basis for boasting.”
“but not before God” – the adversative conjunction a)lla sets up a contrast, the contrast between human theory and divine reality. Plus the objective relative adverb o)u which denies the reality of an alleged fact. Plus the prepositional phrase proj plus the accusative of qeoj—“face to face with/before God.”
Translation: “Assuming that Abraham has justified by means of works, he has a basis for boasting, but not before God.”
Principle
God is not impressed with human beings: with human ability, human personality, human good, human works. God is only impressed with God’s righteousness, God’s works. Therefore human good is totally rejected by the integrity of God.
a) Salvation by works is man competing with the work of God.
b) Salvation by works is man declaring his self-righteousness the equivalent to God’s perfect, eternal, infinite righteousness.
c) Therefore salvation by works is blasphemy.
d) Salvation by works is total rejection of the integrity of God.
e) Salvation by works is maladjustment to the justice of God.
f) Maladjustment to the justice of God means that the justice of God can only condemn and punish, both in time and eternity.
Verse 3 – “For what saith the scripture?” The postpositive conjunctive particle gar used as an explanatory conjunction to confirm a specific principle, plus the nominative neuter singular of the interrogative pronoun tij—in the neuter it is “what”; in the masculine or feminine genders it is “who.” Here it is “what”—“For what.” Then the nominative singular subject of grafh which refers to a writing, here a specific writing, the Scripture, plus the definite article, and then the present active indicative of legw which means to say or to communicate. The present tense of legw is the present of duration, denoting what has begun in the past and continues into the present time. The Scripture always remains the Scripture and always is the final authority on any subject. The active voice: the Scripture, the absolute authority, produces the action. The indicative mood is the interrogative indicative assuming that there is an actual fact which may be stated in answer to the question. “For what does the scripture say?”
It is a good idea to knock down the straw man from the Scriptures, because both Paul and the Judaizers accept the Old Testament canon as the final authority. Hence, the appeal to the Scripture settles the matter either way. Even the Judaizers will recognize the authority of the Old Testament.
Genesis 15:6 – “Abraham had believed in the Lord.” The hiphil perfect perfect from the verb amen, which means to believe in the hiphil. It means to lay a foundation in the qal stem. The object is the tetragrammaton which can be used for any person, but we know that it refers to the second person of the Trinity. We call that Jehovah. Then a preposition, be, which means “in.” The perfect tense indicates that Abraham had already believed in Christ before the event in Genesis 15. In fact, he had believed as a Gentile Acadian while he was residing in Ur. The mechanics for his adjustment to the justice of God are clearly defined as believing. His faith in Christ is compatible with the grace principle in salvation adjustment to the justice of God.
“and it was counted to him for righteousness” – a waw conversive with the qal imperfect, changing it to a perfect, and the verb is chashab which means to impute something to someone. It was used in business for crediting to someone’s account. With it is the third feminine singular suffix referring to Abraham’s salvation adjustment to the justice of God. There is also a feminine noun, tsedaqah, referring to the righteousness of God, one half of divine integrity.
Translation: “Now he had believed in the Lord, and he [God the Father] had imputed it [faith in Christ] to him [Abraham] for righteousness.”
Romans 4:3, where this Hebrew passage is quoted: “Abraham believed in God” – the enclitic particle de is used as a transitional conjunction. It has no contrast intended and it is translated to meet that waw which is translated “now” in the Hebrew. Then the indeclinable proper noun Abraam, plus “believed,” the aorist active indicative of pisteuw, the equivalent to the Hebrew perfect of amen in the hiphil stem. This is a constative aorist, often used for a momentary action. A constative aorist can occur in an instant of time but it gathers up into one entirety however long it takes. To believe in Jesus Christ is gathered up in one entirety. The active voice: Abraham produces the action of the verb at the moment he believes in Christ. The indicative mood is declarative representing the verbal action from the viewpoint of historical reality. With this is the dative of indirect object of qeoj—Jesus Christ is qeoj. Qeoj has a definite article because the readers already know who qeoj is—Adonai or Jehovah. The definite article is used to identify someone familiar to the readers. So the straw man of the previous verse is knocked over by a simple line of quotation. The assumption that Abraham was justified by works is refuted by the quotation of Genesis 15:6.
“and it was counted unto him for righteousness” – the connective use of kai, plus the aorist passive indicative of logizomai, used commercially for crediting to someone’s account. Here it means to impute, to credit to the account of someone. The aorist tense is a culminative aorist. Salvation adjustment to the justice of God in its entirety is recognized here, but emphasis is placed on the result. Then the dative singular indirect object of the a)utoj, used as a personal pronoun to emphasise the person as being great, therefore a perfect illustration and following the concept that it would knock the Judaizers over in a debate, as goes Abraham so goes the situation. No Judaizer is going to argue with Abraham or Moses. The problem with the Judaizers was that they considered themselves experts on Abraham and Moses. In reality they had rejected the God of Abraham and Moses, the Lord Jesus Christ. With that is also a dative of indirect object [which means personal benefit] which indicates the one in whose interest the imputation of divine righteousness is performed. The prepositional phrase: e)ij plus the accusative singular of dikaiosunh—“for righteousness.”
Translation: “For what does the scripture say? Now Abraham had believed God [the Lord Jesus Christ], and it [faith in Christ] was credited to him [Abraham] for righteousness.”
Summary
1. Abraham was a Semitic type Gentile, an Acadian living in Ur.
2. Instead of worshiping the moon god Abraham was positive at the point of God-consciousness.
3. The means of gospel hearing is unknown, but the result of gospel hearing is clearly stated in Genesis 15:6, as quoted in Romans 4:3.
4. Abraham believed in the Lord Jesus Christ. This is instant adjustment to the justice of God. Paul will verify this in Romans 5:1.
5. Salvation adjustment to the justice of God through faith in Christ results in receiving one slice of divine integrity—God’s perfect righteousness.
6. Possessor of God’s righteousness, the justice of God pronounced Abraham righteous. To pronounce someone righteous is simply justification. Abraham is the pattern of Old Testament justification, but he is also the pattern for all justification.
7. Christ was revealed in different ways in the Old Testament history but however He was revealed positive volition always responded in a uniform way. Principle: Salvation is uniform in its appropriation.
8. Such faith in Christ is instant adjustment to the justice of God.
9. At the point of that instant adjustment the perfect, eternal righteousness of God is given to each one of us. We call it imputation.
Verses 4 & 5, the results or consequences of antithetical systems of justification. God’s system is justification by faith; the Satanic system of evil is called justification by works.
Verse 4 – the result of justification by works. “Now to him that worketh” – the conjunctive postpositive particle de used to emphasise a contrast between what the Scripture says and what the legalists or those who are maladjusted to the justice of God do. Plus the articular present active participle from the verb e)rgazomai which means to do, to work, to work for. The definite article is in the dative singular, it is a dative of indirect object used as a personal pronoun in order to indicate the assumption of benefit from working for salvation. The present tense is a progressive present for linear aktionsart. The active voice: the legalistic Judaizer produces the action of the verb by trying to keep the law, producing works and self-righteousness from the law by which he seeks adjustment to the justice of God at salvation. The participle is a circumstantial participle for the function of legalism. “But to him who works for [salvation].”
“is the reward not reckoned of grace” – the word for reward is the nominative singular subject of misqoj which means pay, gain, wages. Also the definite article, used as the possessive pronoun and translated “his payment, compensation, or reimbursement.” Then the present passive indicative from the verb logizomai which means to credit to someone’s account. Plus the negative which denies the fact, o)u—“his reimbursement is not credited.” The present tense is a customary present, indicating with the negative what does not habitually occur in the case of salvation. The action of the verb is not true in the present or in the past—customarily. This is never true. Then passive voice: the legalist working for salvation by keeping the law, producing works and self-righteousness, does not produce the action of the verb, i.e. he does not produce salvation adjustment to the justice of God. The declarative indicative mood represents the verbal action from the viewpoint of absolute and dogmatic reality; “of grace” is the prepositional phrase kata plus the accusative of xarij—“not according to grace.”
“but of debt” – the adversative conjunction a)lla, separating two antithetical clauses, and then again, kata plus the accusative, this time of o)feilhma, “but according to debt.”
Translation: “But to him who works for salvation his compensation [reimbursement] is not credited according to grace, but according to debt.”
Principle
1. The harder you work for salvation the deeper you go in debt. The deeper you go in debt the farther you are from salvation.
2. Salvation adjustment to the justice of God functions on the principle of grace. The principle of grace excludes human merit, human works, human ability.
3. To approach the integrity of God and demand for adjustment through works is total blasphemy.
4. It implies in effect that God has no integrity. In fact, it alleges that God does not even exist for obviously God cannot exist without His integrity.
5. To try to be saved by working is like trying to get out of debt by borrowing.
6. Christ was judged for our sins on the cross, He cancelled the I.O.U. which was against us—Colossians 2:14. Therefore it is Christ’s work which provides salvation adjustment to the justice of God, not ours. In effect, salvation by works is competition with Christ.
7. We can only accept the work of God on our own behalf in a non-meritorious manner, therefore faith in Christ as per the pattern of Abraham—Genesis 15:6; Romans 4:3.
8. Anything added to faith in Christ is maladjustment to the justice of God at salvation.
Verse 5 – the antithesis: the result of justification by faith. “But to him that worketh not” – the postpositive conjunctive particle de, used to emphasise a contrast between the two clauses. Here is a contrast between the grace system of faith in verse 5 as over against the legalistic system of works in verse 4. Grace and works are always mutually exclusive. Plus the articular present active participle of e)rgazomai plus mh. The definite article is in the dative of advantage singular and it is used as a personal pronoun—“but to him.” This refers to someone who has a great advantage. The present tense is the aoristic present for punctiliar action in present time. (The aorist is punctiliar action in past time) The active voice plus the negative: the individual does not work for salvation. The participle is circumstantial. Translation: “But to him who does not work.”
“but believeth on him that justifieth the ungodly” – again, the postpositive conjunctive particle de separating two clauses in antithesis. The present active participle of pisteuw for believes. The aoristic present of pisteuw is for instant adjustment to the justice of God at salvation; faith in Christ instant. The active voice: positive volition at the point of gospel hearing produces non-meritorious action—believing in Christ. The participle is circumstantial. Then a prepositional phrase and a definite article. The definite article is used as a personal pronoun referring to God—e)pi plus the accusative of the definite article, plus the present active participle of dikaiow. The present tense of the participle is the static present representing justification as perpetually existing as a result of faith in Jesus Christ and in no other way. The active voice: God the Father provides justification from His justice in conjunction with the imputation of divine righteousness at the moment that anyone believes in Christ. The participle is circumstantial. With this is an accusative singular direct object from the noun a)sebhj, which means godless, impious, but is actually a technical word for a person in status quo unbelief.
“his faith is counted for righteousness” – nominative singular from h( pistij. The definite article is not used like our English. The absence of the Greek definite article is like the use of the definite article in English. More often than not the definite article in the Greek is used as a pronoun, and here that is what we have: possessive pronoun, “his faith.” With it is a possessive genitive singular from the intensive pronoun a)utoj to emphasise the importance of believing in Christ. Plus the present passive indicative of dikaiow. The present tense is a customary present, it denotes what habitually occurs when anyone believes in Christ. The passive voice: the believer in Christ receives the action of the verb at the moment of salvation, i.e. imputation of divine righteousness resulting in justification. The indicative mood is for historical reality in every case when a person believes in Christ from the time of Adam to the end of the Millennium. Plus the prepositional phrase, e)ij plus the accusative of dikaiosunh, used for the righteousness belonging to the integrity of God—“for righteousness.”
Translation: “But to him who does not work for salvation but believes on him who justifies the unbeliever, his faith receives credit for the imputation of divine righteousness.”
Principle
1. Faith in Jesus Christ is non-meritorious, therefore faith in Christ is the only way to receive credit from the integrity of God. We have to have credit from the integrity of God before the integrity of God can bless us.
2. God supplies the credit in the form of one half of divine integrity—God’s perfect righteousness. Logically that is the first thing that we receive from the justice of God after believing in Jesus Christ. (The 36 things received at salvation are received instantaneously)
3. Righteousness is the principle of divine integrity; justice if the function of divine integrity.
4. At the moment of faith in Christ the justice of God gives the believer the righteousness of God.
5. Having received from the justice of God the righteousness of God, the justice of God then pronounces the believer righteous. This is a judicial act we call justification.
6. God’s grace accounting is perfect. The result is eternal salvation with the result of other potential blessings.
From this point on for three verses we have documentation or quotations from the
Psalms—verses 6-8.
Verse 6 – “Even as David also describeth the blessedness of man.” This phrase is not quotation, it is citation for documentation. The word “David” here is Dauid, and is not referring to David as a person, it is referring to the Psalms. Since David is the principle writer but not the only writer his name was often used to describe the Psalms. We have to go by the Jewish system of citation. For example, when the Jews were talking about the entire Old Testament canon they called it the law and the prophets, after the first two parts—the law being the first five books of the Torah and the prophets being the second section of the Old Testament canon. Sometimes they called the Old Testament “the law,” sometimes to the first five books and sometimes to anywhere in the Old Testament. “Moses hath said” refers to some documentation in the first five books; “David hath said,” refers to the Psalms. Therefore it is not David the person but the Psalms being cited.
This begins with the adverb kaqaper which is sometimes used as a conjunction, and when it is it means “just as.” But with the adjunctive use of kai, which is also here, it means “even as.” Plus the present active indicative of legw, meaning to speak, to say, to communicate, to confirm, to confirm in writing. We could say here, “as David confirms”—“Even as David also confirms.” The perfective present tense denotes the continuation of existing results. The Psalms are always there, always will be there, and God will never permit them to be destroyed. It emphasizes the fact that has come to be in the past but stresses the fact it still exists at the present time. The active voice: David a the human author produces the action. The indicative mood is declarative for the dogmatic assertion of a fact. Plus the accusative singular direct object from the noun makarismoj which meanings blessing or happiness. It is used here for salvation blessing from the justice of God. With it is the objective genitive a)nqrwpoj for “man.”
“unto whom God imputed righteousness without works” – the dative masculine singular indirect object from the relative pronoun o(j. The dative of indirect object indicates the one in whose interest the act is performed. It is always the in the interest of any member of mankind to receive the righteousness of God. It is to our personal, temporal, eternal interest. Plus the nominative singular subject o( qeoj—“the God,” and it is translated “to whom the God.” Then the present active indicative from the verb logizomai which means to impute or to credit. The static present is used for a perpetually existing fact, that when anyone believes in Jesus Christ, no matter who they are, in them instantly resides God’s perfect righteousness. We have credit with God immediately because of this. The active voice: God produces the action of the verb. The indicative mood is declarative for the dogmatic assertion of the imputation of divine righteousness at the moment of salvation. The word “righteousness” is in the accusative singular direct object, dikaiosunh. That is God’s righteousness, and it can never have clinging to it any human righteousness. Then comes the adverb kwrij used as an improper preposition, plus the genitive plural of e)rgon—“apart from works.”
Translation: “Even as David also communicates the blessing to the man to whom the God credits divine righteousness apart from works.”
In the next two verses is the quotation from Psalm 32:1,2. From the Hebrew: “Happinesses [ashere] to those whose transgression is forgiven”—salvation adjustment to the justice of God; “whose sin is covered.”
“Happinesses to the man to whom the Lord does not impute sin”—this means that sins cannot be imputed because righteousness is imputed. This is a way of describing the imputation of divine righteousness from the negative standpoint.
Verse 7 of Romans 4: The nominative plural subject from the noun makarioj which literally means happinesses, not blessed. The plural refers to the advantages which come at the point of salvation adjustment to the justice of God. The reason it is in the plural is because salvation adjustment is the advantage and the 36 items we receive at salvation are advantages—not all of the advantages but the advantages we receive at the moment of salvation. With this is a genitive of reference plural from the relative pronoun o(j, and because it is in the genitive and because it is the genitive of reference and in the plural to match “happinesses,” the correct translation would be “Happinesses belong to those who.” Plus the nominative plural subject a)nomia which does not mean “iniquity” as in the KJV, [a = negative; nomia = from the noun nomoj, “law”], it means “lawlessness” in the singular but in the plural it means “lawlessnesses” or “lawless deeds.” It includes sins but there is more than sins here. Everything that comes from the old sin nature is lawless, it is outside the pale of God’s system of law. Plus the aorist passive indicative of the verb a)fihmi which means to pardon, to cancel, to remit. The constative aorist refers to that momentary action occurring at that moment of salvation adjustment to the justice of God in which all of the accumulated manifestations of the old sin nature called lawlessnesses are cancelled, pardoned, forgiven. The passive voice: lawlessnesses receive the action of the verb, i.e. cancellation. The indicative mood is declarative for a dogmatic assertion of a fact which occurs at the point of salvation adjustment to the justice of God. Because many people are not familiar with the fact that the old sin nature has many areas of expressing lawlessness sin is mentioned as a separate category in order to make sure that everyone understands that sin is included.
“and whose sins are covered” – the connective use of kai, plus the nominative plural subject from a(martia, plus the genitive plural of the relative pronoun o(j: “and whose sins.” Plus the aorist passive indicative from the verb e)pikaluptw [e)pi = over; kaluptw = to hide], to hide over means to cover. Hence, it means to cover over, to be covered over with blood. It goes back to the blood that was sprinkled on the mercy seat in the ark of the covenant made of acacia wood and gold. Wood equals the humanity of Christ, the gold the deity of Christ. Inside are the articles which speak of man’s sins and failures, the lawlessness. Aaron’s rod that budded—lawlessness against the authority God has ordained; the pot of manna—lawlessness with regard to logistical grace; the broken tables of the law—lawlessness with regard to sin. Over the top was a gold throne called the mercy seat, and on each end was a cherub representing the various characteristics of God. One cherub represented God’s righteousness and the other God’s justice, the two attributes of divine integrity. They looked down and saw sin: righteousness rejects sin; justice pronounces against judgment on sin—the wages of sin is death. But on the Day of Atonement the blood of the Levitical sacrifice is sprinkled over the top of the mercy seat. Righteousness looks at the blood and is satisfied. Justice looks at the blood and is satisfied. This is the cover: blood covers. That is what the word atonement means. Principle: Propitiation leads to the imputation of divine righteousness. God’s justice could not give us His righteousness unless propitiation had occurred. It is propitiation which makes it possible for the justice of God to give us anything and not be inconsistent with His own essence. The aorist tense of e)pikaluptw is a culminative aorist in which atonement by blood, or covering the mercy seat with the blood of animal sacrifices, is viewed in its entirety but the existing results of imputation of divine righteousness are emphasized. The passive voice: sin receives the action of the verb. In the Old Testament animal blood was used as a covering to express the principle. In the New Testament, judged by the justice of God when Christ was bearing our sins is used as the cover. The Old Testament dealt with shadows in its worship; we deal with the reality. The indicative mood is declarative representing reality from the viewpoint of reality.
Translation: “Happinesses to those whose lawlessnesses have been forgiven and whose sins have been covered by blood.”
Notice the difference between lawlessness and sins. The sins from the old sin nature were poured out and judged at the cross; lawlessnesses were not judged on the cross. We are covered because our sins were judged. Human good and evil has to continue throughout human history.
Verse 8 – a quotation from Psalm 32:2, the first half of the verse only: “Blessed in the man to whom the Lord will not impute sin” – the nominative singular this time of makarioj. Here in the quotation Paul cuts off the plural and puts it into the singular. This is because he is now dealing with one blessing only. While the passage from which he quotes deals with more than one blessing, a multiplicity of blessings, Paul is dealing with one and he is using it to make a point. This time is is “Happy” in the singular; in the Hebrew of Psalm 32:2 it is plural. The word he used for “man” here is a)nhr which is used for a man in a nobler sense. Now he is going to take sin and do two things with it: show that it is forgiven, and to show that after it is forgiven we are still nothing. God does not pour His blessing where there is no capacity for it. The believer is not going to be blessed by God because his sins are forgiven. The believer must get on with doctrine. Somewhere the transition must be made between being occupied with one’s sins and being occupied with the person of Jesus Christ. “Happy is the man [a)nhr].” This is a noble man, a man who is a member of the royal family of God in this dispensation. Then a possessive genitive singular from the relative pronoun o(j, translated “to whom.” Plus another subject, kurioj, which means “Lord” but it has the idea of deity. The moment a person believes in Jesus Christ is the moment he enters into union with Christ, and that is the moment that Jesus Christ becomes his Lord. Kurioj is the equivalent of the Hebrew Jehovah. Then the verb is the aorist middle subjunctive of the verb logizomai which means to imputed, to credit. This is a dramatic aorist, it states a present reality with the certitude of a past event. This idiom is a device for emphasis. The middle voice is the indirect middle in which the Lord as the agent produces the action of the verb. In this case it is a negative action. A double negative in the English is a positive; a double negative in the Greek is an intensified negative. Here we have the double negative o)u mh. O)u denies the alleged fact; mh denies the reality. The subjunctive mood with the double negative is the subjunctive of emphatic negation. When special stress is place on a negative proposition the subjunctive is always used with the double negative. Salvation adjustment to the justice of God means the imputation of divine righteousness rather than the imputation of man’s sins. God doesn’t impute sins after salvation.
Translation: “Happy is the man to whom the Lord will not impute sin.”
Principle
1. This documentation from Psalm 32:1,2 emphasises the blessings which come from the justice of God through salvation adjustment.
2. These blessings are equivalent to the advantages which come from the advantage.
3. Without the advantage (the integrity of God) there are no advantages (blessings from the integrity of God).
4. In this case the advantage is attained by personal faith in Jesus Christ, for faith in Christ is the grace mechanics of salvation adjustment to the justice of God.
5. Note the positives and the negatives. On the positive side one of the salvation advantages is the imputation of divine righteousness and resultant justification.
6. Since God loves His own righteousness with an eternal and perfect love this love comes to us at the moment His righteousness is imputed.
7. On the negative side sins have been covered by the blood or the judgment of the justice of God at the cross.
8. Therefore sin cannot be imputed to the person who believes in Christ. Instead of the imputation of God’s righteousness, the basis for all blessing from the justice of God both now and forever.
Verse 9 – “Cometh this blessedness then upon the circumcision only” begins with the inferential conjunction o)un which denotes what is introduced as an inference from the preceding paragraph. It is used as a real question and can be translated “Is then.” Plus the nominative singular subject from the noun makarismoj. One blessing is in view here. It should be translated “Is this blessing then.” The blessing refers to a summary of all of the things that Abraham had. But Abraham received circumcision at the point of ultra-super-grace, he did not receive circumcision at the point of salvation. The blessing is in the singular to indicate one blessing only—sexual prosperity. The word for “this” is the nominative singular of the immediate demonstrative pronoun o(utoj. Then the prepositional phrase e)pi plus the accusative of peritomh—“circumcision.”
“or upon the uncircumcision also” – the uncircumcision refers to Gentiles, e)pi plus the accusative of a)krobustia which means “not yet cut in a circular fashion” and refers to uncircumcision. It should be “or for the uncircumcision.” Is it for Gentiles as well as Jews?
Principle
1. The question emphasizes two points. The first: Is the ritual of circumcision necessary for salvation adjustment to the justice of God? Secondly: Was salvation a Jewish monopoly in Old Testament times?
2. The Judaizers have distorted circumcision from a ritual of maximum adjustment to the justice of God to a system of salvation by works.
3. If circumcision has anything to do with salvation then salvation is by works instead of grace.
4. Refutation of salvation by circumcision is refutation of any ritual salvation, including the modern favourite which is baptism.
5. Circumcision has significance to Israel as a part of their spiritual heritage, but spiritual heritage is useless in any given generation apart from personal relationship with the integrity of God.
“for we say” – the explanatory use of the conjunctive particle gar which relates to what has just been said and to what has gone before in the entire passage. Plus the present active indicative of legw, a verb of communication. In the debate atmosphere which Paul has set up it means to contend—“for we contend.” The present tense is a static present for a condition which perpetually exists. All of the writers of Scripture contended this; this is always what was communicated. The active voice: Paul produces the action of the verb. The indicative mood is declarative for the dogmatic assertion of a fact.
“that faith was reckoned to Abraham for righteousness” – the definite article for a possessive pronoun plus the nominative singular subject pistij. Pistij has three general connotations. First it has the connotation of confidence, then an active connotation of believing, and then a passive connotation of doctrine or what is believed. Here it is the active connotation of believing, the human mechanics of salvation adjustment to the justice of God. There is no merit in faith, all of the merit lies in the object of faith. Abraham’s faith in Christ is the means of his salvation adjustment to the justice of God resulting in the imputation of divine righteousness. The aorist passive indicative of logizomai is the word for “reckon.” It means to credit to one’s account, to impute, to reckon, to calculate, to evaluate, to estimate. The aorist tense is a culminative aorist, it views Abraham’s salvation adjustment to the justice of God in its entirety but emphasizing the primary result, the imputation of divine righteousness and resultant justification from the justice of God. The passive voice: Abraham received the action of the verb at the moment of faith in Christ. The indicative mood is declarative for a dogmatic statement of fact. Then the dative singular indirect object of the definite article with the indeclinable proper noun A)braam. The dative of indirect object indicates that Abraham, in whose interest imputation and justification is performed by the justice of God, has a future as a result. Then the prepositional phrase e)ij plus the accusative singular of dikaiosunh, referring to God’s righteousness as a part of His divine integrity. All blessing from the justice of God demands the possession of the righteousness of God. Therefore the importance of imputation followed by justification. Justification must precede all other blessings from divine integrity.
Translation: “Is this blessing therefore for the circumcision [the Jews] only? or is it also for the uncircumcised [the Gentiles] also? For we contend that his faith was credited to Abraham for righteousness.”
Conclusion
1. The imputation of divine righteousness is necessary for divine blessing.
2. Divine blessing always comes from the justice of God.
3. The justice of God cannot bless sinful man; the justice of God can only curse sinful man. The justice of God can only bless perfect righteousness.
4. Perfect divine righteousness is one half of divine integrity.
5. This divine righteousness is credited to the account of any person who believes in Christ.
6. At the moment of salvation the imputation of divine righteousness frees the justice of God to provide the other 35 blessings or advantages of eternal salvation.
7. The order of blessing at salvation is the imputation of divine righteousness followed by justification, followed by 35 other accoutrements to salvation.
8. The source of blessing is the justice of God. The justice of God can only provide blessing for the righteousness of God.
9. The principle on which blessing comes from the justice of God is grace.
Verse 10 – “How then was it reckoned?” The adverb pwj is used as an indirect particle in a question to determine how something came to be, or how something happened, or in what status something occurred. With it is the inferential particle o)un, used in a real question to denote that what is asked is the result of an inference from what precedes. Then the aorist passive indicative of the verb logizomai—to credit, to reckon, and in this case to credit divine righteousness to Abraham at the moment of his salvation. The aorist tense is a culminative aorist which gathers into one entirety Abraham’s salvation adjustment to the justice of God through faith in Jesus Christ, but emphasizes the result in imputation of divine righteousness and resultant justification. The passive voice refers to a specific member of the human race. Abraham received the action of the verb at the moment of salvation. The indicative mood is the interrogative indicative which assumes that there is an actual fact which may be stated in answer to the question. “How then was it credited?”
“when he was in circumcision, or in uncircumcision?” – the present active indicative of e)imi. The present tense is a historic present which views the past event with the vividness of a present occurrence. The active voice: Abraham is the subject producing the action. This is a temporal participle, therefore translated like a temporal clause—“while he was.” Then a prepositional phrase, e)n plus the locative of peritomh for “circumcision,” and “uncircumcision” – a)krobustia. Translated “while he was in circumcision or uncircumcision.” The question faces the issue of the Jewish monopoly of salvation in the Old Testament. It also answers the question about the advantages of being a Jew, mentioned first in Romans 3:1. We have noted that there are no advantages in being a Jew apart from relationship with the integrity of God.
“Not in circumcision, but in uncircumcision” – the only difference here is the objective negative adverb o)u which denies the reality of an alleged fact—“Not.” This is the answer to the question.
Translation: “How then was it credited? While he was in circumcision, or in uncircumcision? Not in circumcision but in uncircumcision.”
Summary
1. Abraham was not circumcised until he was 99 years of age. However, Abraham believed in Jesus Christ at least a quarter of a century before his circumcision. He was 75 when he left Ur. He was saved sometime before then.
2. Abraham was a Semitic Gentile, an Acadian, living in the third dynasty of Ur when his salvation adjustment to the justice of God occurred.
3. Therefore there was a minimum of 25 years elapsed between his salvation and his maturity adjustment to the justice of God which brought on circumcision.
4. Abraham was saved as a Semitic Acadian and did not become a Jew until circumcision, at least 25 years later.
5. Salvation adjustment to the justice of God occurred in the case of Abraham when he was an Acadian living in circumstances which had nothing to do with Israel.
6. Therefore Abraham believed in Christ as a Gentile. When righteousness was imputed to Abraham he was a Gentile. When righteousness was imputed to his son Isaac he was a Jew.
7. Abraham’s circumcision was not related to his salvation. Circumcision was related to his maturity adjustment to the justice of God and that point of maturity when God was ready to give him sexual prosperity.
8. The fourth race, the Jews, was started not at Abraham’s salvation but Abraham’s maximum adjustment to the justice of God.
9. Therefore it is obvious historically, it is obvious doctrinally, that circumcision had nothing whatever to do with salvation.
10. Therefore salvation by ritual is completely ruled out. Abraham is justified by faith in Christ, not by any ritual, including circumcision.
11. Circumcision was a ritual to commemorate Abraham’s maximum relationship with the integrity of God, his sexual prosperity and the point at which the new race began.
12. The ritual was related to maximum doctrine resident in the soul at a time when Abraham was sexually dead and therefore totally helpless as far as doing anything about fulfilling the promise of the Abrahamic covenant.
13. Circumcision was the ritual of Abraham’s total confidence in the integrity of God.
14. Ritual without reality is meaningless. Abraham had the reality of maximum doctrine resident in his soul which cause maturity adjustment to the justice of God.
15. The justice of God was free to give uncircumcised Abraham divine righteousness and justification at the moment he believed in Christ as a Gentile.
16. The justice of God was free to give justified Abraham capacity for sex and sexual prosperity at the point of ultra-super-grace maturity.
17. Imputed righteousness was the foundation on which the superstructure of blessing or advantages were provided in his ultra-super-grace status. But circumcision has no relationship to salvation, only to spiritual maturity.
This verse teaches that imputed righteousness from the justice of God must precede any direct blessing from the justice of God.
Verse 11 – “And he received” includes the emphatic use of the conjunctive particle
kai, translated “In fact.” With it is the aorist active indicative of the verb lambanw which means to receive, to receive something without earning it or deserving it, or doing anything for it. The aorist tense is a constative aorist which connotes here a momentary action. The active voice: Abraham produced the action by receiving this. This is a declarative indicative for one of the most unusual moments in history.
“the sign of circumcision” – the accusative singular direct object of shmeion, a token, distinguishing mark, or here a ritual mark. Circumcision as a ritual mark is a memorial guarantee that the integrity of God never welches on an obligation.
Principle
1. Circumcision was a ritual mark in ultra-super-grace Abraham, a memorial guarantee that the integrity of God never welches on a promise.
2. God promised Abraham an heir from his own sexual prosperity and the justice of God provided the blessing.
3. Therefore it is obvious in the case of Abraham that there is a right time and a wrong time for the justice of God to provide blessing.
4. Only the integrity of God knows the right time.
5. God’s blessing is perfect; God’s timing is perfect.
6. God’s blessing was provided from divine justice on the basis of the fact that Abraham possessed God’s righteousness and therefore justification. And further, that Abraham through maximum doctrine resident in the soul had the capacity to enjoy the blessing.
7. The provision of this special blessing was memorialized by the ritual of circumcision. Thereafter every male Jew was circumcised on the eighth day.
“a seal of the righteousness of the faith which he had yet being uncircumcised” – the accusative singular direct object from the noun sfragij. It refers to a seal which confirms or authenticates, hence validates that to which it is attached. A seal has to be attached to something of importance. In thirteen years Abraham had learned that his phallus was not important, but it was the only means of providing the fulfillment of the promise. So Abraham understood circumcision immediately as a seal, which means when God says do it Abraham understood that you only attach a seal to something important. To a sexually dead person the phallus is not important. But it was important to God who put a seal on it, saying that it was important. A seal is no good without the substance or the reality. In other words, you don’t put a seal on air, on something of no value. The substance or reality is found in the appositional genitive. God could not put the seal on Abraham unless he had righteousness and unless he had doctrine. He had to have the potential and the capacity—“the righteousness,” accusative direct object dikaiosunh. The reality is found in the fact that Abraham had righteousness, he had doctrine. So circumcision was a ritual which not only commemorated the beginning of the Jewish race in ultra-super-grace Abraham, but at the same time it brings into focus for us the principle: potential must become a reality, but potential does not become a reality without capacity. Potential + capacity = reality. Potential = God’s righteousness imputed at salvation—the cup. Capacity = maximum doctrine resident in the soul or maturity adjustment to the justice of God. Reality = blessing. Next is the ablative of source from pistij—“from faith.” Plus the genitive of possession singular from the definite article used as a relative pronoun, with the verb e)xw understood—“which he had.” Or we can say in better English, “the faith which he exercised.” Plus e)n plus the locative of a)krobustia—“in uncircumcision.”
This is a reference to the fact that there is no such thing as direct blessing from God unless you have His righteousness. In other words, the justice of God provides direct blessing for the righteousness of God.
Translation: “In fact he received the ritual mark of circumcision, a seal of the righteousness from the faith which he exercised in uncircumcision.”
Principle
1. Abraham was uncircumcised at the time of faith in Christ. So he was in uncircumcision when he received the potentiality.
2. Abraham received at salvation one half of divine integrity—the righteousness of God—and subsequent justification.
3. The possession of divine righteousness is the foundation fro those blessings from the justice of God, one of which was memorialised by circumcision.
4. Circumcision is a ritual which memorialises blessing from the justice of God which came long after the imputation of righteousness.
5. Therefore circumcision has nothing to do with Abraham’s salvation.
6. Therefore the same principle applies to our day. Ritual of our day cannot save.
7. As a grace memorial circumcision is the objective of Satan for distortion, and Satan seeks to distort it into a system of legalism.
“that he might be the father of all them that believe” – the prepositional phrase e)ij plus the accusative neuter singular of the definite article, plus the present active infinitive of e)imi. The present tense is a retroactive progressive present which denotes something happening in the past but continuing into the present time. This can also be a static present, meaning something that perpetually exists. The active voice: Abraham is the one producing the action of the verb. His salvation through faith in Christ produces the action. The infinitive of purpose is used to express an aim or objective which cannot be otherwise denoted by the finite verb. With this is the attributive use of the intensive pronoun a)utoj in the accusative case. Plus the noun pathr in the accusative case which does mean “father” but it also means “pattern.” Plus the genitive plural of reference from the adjective paj for “all,” and the present active participle of the verb pisteuw. The perfective present tense denotes the continuation of the existing results, i.e. salvation adjustment to the justice of God by faith in Christ. The active voice: all members of the human race who believe in Christ produce the same action, and that is why Abraham is the pattern. All of us follow identically what Abraham did in order to have the potentiality. The participle is circumstantial for the fact that all salvation adjustment to the justice of God, regardless of dispensation, occurs in exactly the same way: faith in the Lord Jesus Christ. The definite article is used as a relative pronoun whose antecedent is the genitive plural of reference of paj.
“though they be not circumcised” – dia plus the genitive of a)krobustia should be translated “during uncircumcision.” Abraham is a patter of salvation during uncircumcision.
“that righteousness might be imputed to them” – e)ij plus the accusative neuter singular of the definite article, plus another infinitive, this time the aorist passive infinitive of logizomai. The aorist tense is a constative aorist, it refers to a momentary action which occurs in a point of time—salvation. The passive voice: the accusative of general reference, dikaiosunh, is the subject of the infinitive and therefore produces the action. Righteousness produces the action. The infinitive of purpose is used to express the aim of the action denoted by the finite verb. The indirect object of a)utoj emphasises identity.
Translation: “In fact he received the ritual mark of circumcision, a seal of the righteousness from the faith [exercised toward Christ] in the stutus of uncircumcision: that the same one [uncircumcised Abraham] might be a pattern to all who believe during uncircumcision; that divine righteousness might be credited to them.”
Principle
1. Abraham was saved as an uncircumcised Gentile. He is the pattern for salvation adjustment to the justice of God.
2. When he believed in Christ Abraham received God’s righteousness. This is the basis for justification.
3. This divine righteousness is absolutely necessary for immediate justification, but it is also a prerequisite for future blessing from the justice of God.
4. One of the great future blessings for the ultra-super-grace Abraham was resuscitation from sexual death which made possible the perpetuation of the new race of Jews, and made him the father of many nations as well.
5. This monumental blessing from the justice of God was commemorated by a ritual—a seal. God only seals that which is important.
6. But a seal or ritual has no merit either for salvation or subsequent divine blessing, it is merely an historical marker.
7. Before Abraham could receive the promise of sexual prosperity the potential which comes from divine righteousness had to be converted into capacity for that blessing. Potential = God’s righteousness. Capacity = maximum doctrine resident in the soul. Then the blessing. The principle: All divine blessing directly from the justice of God includes potential and capacity. Circumcision is not a ritual of potential, it is a ritual of capacity. Abraham received circumcision as a Gentile and became a Jew immediately afterward. Circumcised Abraham is a pattern for spiritual maturity, even as saved Abraham is a pattern for salvation.
Verse 12 – the true meaning of circumcision is maturity adjustment to the justice of God. This true meaning is now perpetuated to Gentile believers. “And the
father of circumcision to them who are not of the circumcision only” – the continuative use of the conjunctive particle kai, plus the accusative singular of general reference from pathr used as the subject of the infinitive e)imi, and a descriptive genitive of peritomh, the noun for circumcision, “And the father [pattern] of circumcision.” Plus the dative plural indirect object from the definite article used as an immediate demonstrative pronoun, emphasising those believers who achieve maturity adjustment to the justice of God. Plus the negative o)uk with the prepositional phrase e)k plus the ablative of peritomh, and the adverb monon for “only”—“to those who are not only from the circumcision.”
“but who also walk in the steps of that faith of our father Abraham, which had being yet uncircumcised” – the adversative conjunction a)lla used to set up a contrast between Jew and Gentile. Plus the present active participle from stoixew which means to advance in ranks or to march—“but also to those who advance in the ranks.” The definite article is the dative of indirect object plus the dative of advantage. It is to our advantage to keep learning doctrine, to keep advancing in ranks. Advancing in ranks means you are under authority. All doctrine is learned under authority, it must be learned from someone else. This is a perfective present tense denoting the continuation of existing results from the daily function of GAP. The active voice: believers who are consistently positive toward doctrine continue to advance, continue to produce the action. The participle is circumstantial. It should be noted that this only applies to those who are consistently positive. The w0ord for ranks here is the locative of i)xnoj. The subject has changed now from salvation adjustment to the justice of God to maturity adjustment to the justice of God, which was the true meaning of the ritual of circumcision. The next phrase, “of that faith” is not correctly translated in the KJV. This is the ablative of source singular from the noun pistij. The active meaning of pistij is faith; the passive meaning, used here, is doctrine—“to those who advance in the ranks from the source of doctrine.” Doctrine is our means of advancing. No doctrine; no spiritual advance. “Of our father Abraham” is an ablative of comparison, correctly translated “like our father Abraham.” Plus the possessive genitive plural from the personal pronoun e)gw, referring to the Jews who knew and understood the life of Abraham. Incorrectly translated is “which he had being yet uncircumcised.” We have simply a prepositional phrase with no verbs, e)n plus a)krobustia, describing the first 99 years of Abraham’s life and it should be translated “like our father Abraham in uncircumcision.”
Translation: “And the pattern of circumcision, not only to those from circumcision [Jews], but also to those who advance in the ranks from the source of doctrine, like our ancestor Abraham in uncircumcision.”
The implication
1. Not only did Abraham set the pattern for salvation adjustment to the justice of God as a Gentile in uncircumcision but he also set the pattern for maturity adjustment to the justice of God as a Gentile in the status of uncircumcision.
2. Abraham’s faith in Christ is the pattern for salvation adjustment to the justice of God—Genesis 15:6.
3. Abraham’s doctrine resident in his soul through the function of GAP is the pattern of maturity justice to the justice of God—Genesis 17.
4. Abraham is the pattern for adjustment to the justice of God, then, prior to the existence of the canon of Scripture.
5. Abraham, a Gentile, because a Jew after maximum adjustment to the justice of God.
6. Hence Abraham becomes the pattern for Jews and Gentiles in the three adjustments to the justice of God.
7. This emphasises the fact that all divine blessings from the justice of God must have a foundation or a container.
8. The foundation or container for all direct blessing from the justice of God is the imputation of divine righteousness at the point of salvation.
9. The perpetuation of divine blessing, then, is related to the intake of doctrine in the soul.
Divine justice can only bless divine righteousness
1. The integrity of God must be consistent. This consistency demands the function and interrelationship of divine righteousness with divine justice in the integrity of God.
2. There must be no compromise or inconsistency. To avoid compromise and inconsistency a principle becomes axiomatic: Divine justice can only bless divine righteousness.
3. Since all divine blessing originates from the justice of God and since divine justice cannot bless sinful man it is necessary for God in grace to provide His righteousness as the recipient of divine blessing.
4. Righteousness demands righteousness and justice demands justice in the function of the integrity of God toward mankind.
5. God cannot accept anything less than perfect righteousness and God cannot bless anything less than perfect righteousness.
6. This dramatises the importance of the imputation of divine righteousness to the believer at the moment of salvation.
7. Faith in Christ is instant adjustment to the justice of God at salvation.
8. Continuous and persistent learning of doctrine under one’s right pastor is the means of maturity adjustment to the justice of God.
9. Remember that God’s integrity includes two divine attributes: righteousness, the principle of integrity; justice, the function of integrity.
10. The justice of God administers what the righteousness of God demands.
11. Therefore the justice of God cannot bless unless the recipient has a righteousness equivalent to His perfect righteousness.
12. The justice of God can only possess the possessor of perfect divine righteousness.
13. The basis for divine blessing to mankind is the imputation of divine righteousness to the believer at the instant of salvation adjustment to the justice of God.
14. Therefore justification must precede all other blessings from the justice of God.
15. Justification can only occur at the moment of faith in Christ. Justification is the result of imputed righteousness at the moment of faith in Christ.
16. When the believer receives the imputed righteousness of God the justice of God performs a judicial function known as justification—declaring the new believer to be righteous.
17. In other words, God recognises His righteousness as righteous wherever it is found.
18. The possession of divine righteousness through grace imputation at salvation is the prerequisite to all other divine blessings which come directly from the justice of God.
19. With the imputation of divine righteousness and resultant justification all other divine blessings, temporal and eternal, above and beyond ultimate sanctification are potential.
20. This potential of blessings or advantages from the integrity of God is fulfilled through the daily function of GAP and resultant maximum doctrine resident in the soul.
21. Maximum doctrine resident in the soul is known as maturity adjustment to the justice of God and/or total relationship with the integrity of God.
22. Not only does this status result in blessings or advantages from the justice of God but also capacity to enjoy those blessings
Verse 13 – the divine righteousness, not the law, is the basis for blessing from the justice of God. The Greek word order is often different, and sometimes significantly different from the KJV, as here in this verse. It starts out with the phrase, “For not through the law” – the explanatory conjunctive particle gar, plus the objective negative adverb o)u denying the reality of the alleged fact, plus the preposition dia with the genitive of nomoj. Then we have to substitute the verb to be because we have a predicate nominative of e)paggelia, the word for “promise”—“is the promise.” Plus the nominative feminine singular from the definite article used as demonstrative pronoun to emphasise the Abrahamic covenant. A better translation is, “For not through the law is that promise,” referring to a specific section of the Abrahamic covenant. Plus the dative singular indirect object from the definite article, used to indicate the case for the word “Abraham,” the undeclinable proper noun A)braam. This is dative of indirect object and dative of advantage. It is for Abraham’s benefit that that part of the Abrahamic covenant was given to him. Then comes a disjunctive particle h) which introduces the second beneficiary of the Abrahamic covenant. Then a dative singular indirect object from the definite article, plus the dative from sperma—“seed.” “For not through the law is that promise to Abraham, or to his seed.”
The seed of Abraham is threefold. Most important is the first one. The Lord Jesus Christ is several times called the seed of Abraham in the Scripture. Christ is called, first of all, the seed of the woman in Genesis 3:15. He is called the seed of Abraham in Genesis 22:18 cf. Galatians 3:16. He is again called the seed of Abraham in Psalm 2:8 cf. Matthew 21:38; Hebrews 1:2. The line of Christ runs through Abraham and Isaac, not through Lot or Ishmael, says Genesis 15:4. But Christ as the seed of Abraham is not always in view in every context, and definitely not in this one, Romans 4:13 where the seed does not refer to the Lord Jesus Christ.
Next is a possessive genitive singular from the intensive pronoun a)utoj, used as a possessive pronoun and therefore translated “to his seed.” This helps to eliminate the Lord Jesus Christ.
A second use and meaning in the Scripture for Abraham’s seed is the physical seed of Abraham. This includes all of his descendants through Isaac and Jacob or the racial Jew. It also includes many Arab nations as well. The seed of Abraham is both Jewish and Gentile. It refers sometimes just to the Jews, i.e. his racial seed, for Abraham is the father of the Jewish race and the descendants of Abraham, Isaac and Jacob are often in view. Abraham, as the father of the Jewish race: obviously his seed would be all of the Jews, and this is illustrated in Genesis 13:15,16; 28:14; 2 Chronicles 1:9. This is not in view here in Romans 4:13.
A third use is the spiritual seed of Abraham, and this is in view here in Romans 4:13. This includes racial Jews who attain salvation adjustment to the justice of God through faith in Jesus Christ. The Abrahamic covenant is a blessing from the justice of God, and to receive this blessing the racial Jews must believe in the Lord Jesus Christ in order to have the imputed righteousness of God and be qualified. The foundation for all divine blessing is the imputation of divine righteousness at the point of salvation and therefore the seed of Abraham in this verse refers to Jews who have believed in the Lord Jesus Christ. There is also a spiritual seed of Abraham among the Gentile believers—Galatians 3:29. Here however in Romans the reference is to Jewish believers only.
“that he should be the heir of the world” comes next—the accusative singular from the intensive pronoun used as the subject of the infinitive. This is the accusative of general reference. However this pronoun, while it is intensive to emphasise the greatness of a person, is here used for the personal pronoun and therefore correctly translated “he.” It can also be translated as a reflexive pronoun, “he himself,” because the intensive is often reflexive. Plus the articular present active infinitive from the verb e)imi. The definite article denotes a previous reference, it is used to point out a person—Abraham, the identity of whom is pointed out in a previous reference. “That he should be”, then, has a definite article followed by the present tense. This is the futuristic present which denotes an event which has not yet occurred but is regarded as so certain that in thought it may be contemplated as already coming to pass. The active voice: Abraham produces the action of the verb. The infinitive expresses God’s purpose delineated in the Abrahamic[1] covenant: “that he will be the heir of the world.” The accusative singular direct object from the noun klhronomoj, meaning “heir,” plus the objective genitive of kosmoj.
“but through the righteousness of faith” – the adversative conjunction a)lla sets up a contrast between getting something through the law and getting something through adjustment to the justice of God. The preposition dia plus the genitive of dikaiosunh—“through the righteousness,” i.e. imputed righteousness from God at the moment of salvation. Plus the ablative singular from pistij used here to indicate the mechanics of salvation: faith, non-meritorious perception. This is the ablative of means used when the expression of means includes the origin. The origin of salvation: faith in the Lord Jesus Christ.
Translation: “For not through the law is that promise to Abraham and to his seed, that he will be the heir of the world, but through righteousness [imputed] by means of faith.”
Justification and divine blessing
1. Only the possessor of God’s righteousness is justified. Justification means recognised as righteous.
2. Justification must precede all other blessings from the justice of God.
3. Justification only occurs at the moment of faith in Christ as a result of the imputation of divine righteousness.
4. Chronological order: faith in Christ, then imputation of divine righteousness, followed by the judicial act from the justice of God called justification.
5. God recognises His own righteousness wherever it is found.
6. It is the recognition of that righteousness which forms the basis for all blessing from the justice of God.
7. Justification is the prerequisite, then, for all blessing from God’s justice. Justification is the advantage, the blessings from the justice of God are classified as advantages.
8. There are no advantages to the advantage without the advantage.
9. Advantage is a judicial procedure resulting from faith in Christ and/or salvation adjustment to the justice of God.
10. Imputed righteousness followed by the judicial function of declaring the new believer righteous or justified is the door that unlocks all the blessings from the justice of God. Only the justified is qualified for blessing.
Verse 14 – Paul uses debater’s technique in the form of a conditional sentence which sets up a straw man to emphasise the blasphemous implications and erroneous conclusion of assuming that the Mosaic law can be distorted into a system of works to produce heirship and relationship with God. There is a protasis and an apodosis. The protasis is the “if” clause. This is the statement from which the inference is made. The apodosis is the inference from the protasis. The protasis sets up a condition and the apodosis extracts an inference from it. “For if they which are of the law be heirs.” These are the people who are working through the law for salvation. It begins with the postpositive conjunctive particle gar which is going to introduce debater’s technique, followed by the conditional particle e)i used to introduce the protasis of a debater’s first class condition. Paul is going to take the position of the legalistic Jew in order to refute his position. Plus the nominative plural from the definite article used as a pronoun, and the preposition e)k with the ablative of nomoj—“by the law” because this is the ablative of means [origin is implied]. Plus the predicate nominative plural from klhronomoj. Translated: “For if they by the law are heirs [and we assume they are].” In other words, Paul is assuming that by self-righteousness derived from keeping the law you can be saved. It is a debater’s technique, it is not true; it is an assumption to refute the assumption. The conclusion: “faith is made void” – the nominative singular subject pistij with the definite article. The definite article is used as a demonstrative pronoun emphasising as the means of salvation. The mechanics of salvation adjustment to the justice of God is faith in the Lord Jesus Christ. So we call it “that faith.” Plus the perfect passive indicative of the verb kenow which means to make empty, to destroy, to render void. But in the passive it means to be voided. The perfect tense is completed action with emphasis on existing results intensified, hence this is called the intensive perfect. The intensive perfect is the emphatic method in the Greek for presenting a fact or a condition. It is the strong way of saying that a thing is. There is no exact equivalent to the this Greek idiom in the English language, and therefore it is generally translated by saying “void in the past with the result that it keeps on being void” So we have, “that faith has been voided with the result that it is permanently invalidated.” That is cumbersome but it is exactly what it means. The passive voice: faith receives the action of the verb, namely being deprived of its prerogative and consequently invalidated. The indicative mood is potential for a condition which keeps the door open for faith in Christ for salvation, so long as the confused person is still alive. It means these people haven’t believed in Christ and they still have the opportunity.
“and the promise made of none effect” – the nominative singular subject e)paggelia, referring to those blessings from the justice of God which are enumerated in the Abrahamic covenant, and by application to us all the blessings that come from maximum adjustment to the justice of God. Plus the connective use of the conjunction kai, the nominative singular from the definite article used as a demonstrative pronoun emphasising the unconditional parts of the Abrahamic covenant which were blessings from the justice of God when Abraham cracked the maturity barrier—“and that promise.” Plus the perfect passive indicative katargew which means to cancel or to abrogate. The perfect tense is a consummative perfect, it emphasises the process which has been completed. However, existing results are not entirely ruled out since the writer has in mind both the past act and the present result. This is very similar to the culminative aorist except that it places equal stress on the past act and the present result. The passive voice: the promise of blessing from the justice of God receives the action of the verb, namely being cancelled. The indicative mood is a potential indicative, the condition used as a part of debater’s technique and exploring the possibilities of an erroneous conclusion. Legalism abrogates blessings from the justice of God. That is the principle that will come out of the debater’s technique.
Translation: “For if they by means of the law are heirs [and we assume they are], then that faith has been voided with the result that it is permanently invalidated, and that promise has been cancelled.”
Principle
1. Legalism and grace are mutually exclusive. They cannot co-exist, one always cancels the other.
2. Legalism abrogates blessing from the justice of God.
3. The law as an instrument of adjustment to the justice of God produces arrogance motivating a system of self-righteousness. Arrogance and self-righteousness are bedfellows, they always travel together.
4. God’s righteousness, which is one half of divine integrity, and man’s self-righteousness are mutually exclusive.
5. There is no place in salvation adjustment to the justice of God for man’s self-righteousness or works righteousness from the Mosaic law.
6. There is no place in rebound or maturity adjustment to the justice of God for man’s self-righteousness or works righteousness from the Mosaic law.
7. Self-righteousness directed toward God is the blasphemous assumption of legalism that the imputation of God’s righteousness is not sufficient and man must add works righteousness from the law.
8. It is blasphemy to assume that either man’s self-righteousness or works righteousness from the law can promote the integrity of God.
9. Divine integrity has eternally existed in the status of infinite perfection. No creature works can add anything to perfect divine integrity.
10. Since integrity demands integrity, holiness demands holiness, righteousness demands righteousness, justice demands justice, self-righteousness or works righteousness from the law is totally excluded from grace mechanics in any of the adjustments to the justice of God.
1. There are two systems of grace mechanics. Note that the two systems of grace mechanics are presented in this verse, and two systems of adjustment to the justice of God are implied.
2. “Faith” in Christ as the grace mechanics of salvation adjustment to the justice of God is the first system. The word “promise” introduces the second system: blessings from maturity adjustment to the justice of God.
3. God demands integrity for blessing. This integrity includes imputed divine righteousness at salvation and maximum doctrine resident in the soul for spiritual maturity.
4. God in His grace provides all that His integrity demands. Imputed righteousness at salvation, rebound and spirituality for grace perception, doctrine as the means of maturity adjustment.
5. The integrity of God has always existed in a state of absolute perfection. Man is a creature of time. God’s integrity is a part of His eternal existence.
6. Therefore there is nothing man can do in self-righteousness or works righteousness which adds or detracts from the integrity of God.
7. Man’s self-righteousness or works righteousness does not glorify God, does not impress God.
8. Quite the opposite: God’s righteousness rejects the righteousness of man; God’s justice condemns the legalistic works of man.
9. There is no point in history where the integrity of God gains anything from man’s self-righteousness or works of the law.
10. God can add something to our integrity but we cannot add anything to God’s integrity.
Principle #3
1. That faith which saves is the principle by which the human race enters into a relationship with the integrity of God.
2. In salvation adjustment to the justice of God man simply believes in Jesus Christ.
3. There is no merit in faith, only the object of faith—the Lord Jesus Christ.
4. All the believing in the world attains nothing but condemnation from the justice of God. However, the tiniest particle of faith in Christ secures eternal salvation.
5. Therefore faith is not something we do but the channel by which we appropriate what God has done for us at the cross.
6. God found a way to bless us from His integrity without compromising His perfect essence.
7. Under the principle of legalism, self-righteousness or the works of the law, man strives for a status of humanly produced righteousness which he considers pleasing to God.
8. The striving for righteousness eliminates faith in Jesus Christ and thereby rejects the integrity of God.
9. The provision from the integrity of God is grace provision compatible with the essence of God, the attributes of God.
10. Self-righteousness through keeping the law is that principle of works totally incompatible with the integrity of God.
11. Justification by faith recognises both the integrity of God and the fact that God loves His integrity to the exclusion of human works.
12. The works of the law is a principle of evil, a Satanic design presented to man in the garden as the alternative to perfect environment. The tree of the knowledge of good and evil was the presentation of the Satanic plan, the alternative to perfect environment.
13. Perfect environment is from the justice of God as the result of creation relationship with the integrity of God.
14. The works of the law in the garden was called the tree of the knowledge of good and evil.
15. Good being human good from self-righteousness and evil being the plan of Satan in opposition to God. Hence, under the law of works good and evil are synonymous terms.
1. The purpose of the law is to condemn mankind, not commend him.
2. The law eliminates human self-righteousness and condemns its source—arrogance.
3. The law confirms man’s sinfulness and resultant spiritual death, therefore the law communicates the need for salvation adjustment to the justice of God.
4. While the law cannot save it can provide awareness of the need of salvation as well as the means of salvation—faith in Christ.
5. In Galatians 3:24 the law is described as a pedagogue or school bus bringing us to salvation. It is not the instrument of salvation, it carries us to the point where we see the issue of salvation.
6. Therefore the law is both the instrument of condemnation and a means of evangelisation.
7. The fact that millions of Jews used the law properly in recognising their condemnation and turning to Christ for salvation dramatises the fact that the law was not always distorted. In fact, throughout history the Mosaic law has been employed with compatibility with divine purpose—condemning, evangelising, bring to the point of salvation adjustment to the justice of God.
Verse 15 – “Because the law worketh wrath” includes the explanatory use of the postpositive conjunctive particle gar, “for” or “in fact.” Plus the nominative
singular from the subject nomoj with the definite article, referring to the Mosaic law which has been distorted by legalism into a system of self-righteousness. Then the present middle indicative from the verb katergazomai which means to achieve, to accomplish, to bring about, to produce. It was used in the Attic Greek by Sophocles to mean to bear down to the ground, hence he used it to overcome all opposition. It was refined by constant use and gradually it took on a simpler form of working at and finally accomplishing. Here it means to bring about, not worketh. The present tense is a progressive present indicating action in progress or persistence. The middle voice is the indirect middle in which the subject is used as an agent, and the agent produces the action of the verb. The indicative mood is declarative for reality of condemnation from the law. The law is not an instrument of commendation, it is an instrument of condemnation. The accusative singular direct object of o)rgh is an anthropopathism referring to anger, wrath. It is used here to indicate divine judgment from the justice of God against self-righteousness by works. The literal translation: “For the law brings about wrath.” When you try to keep the law and produce self-righteousness, instead of getting blessing from God the law brings about wrath. Wrath is used as a human characteristic ascribed to God to indicate judgment from the justice of God.
“for where no law is” – the adverb of place o(u which means “where.” It refers to an actual circumstance. Plus the adversative use of the postpositive conjunctive particle de. This is correctly translated “But where.” Plus the summary particle of negation o)u and the present active indicative of e)imi meaning here to exist rather than to be. The progressive present is strong linear aktionsart. The active voice: the circumstance of no law produces the action of the verb. The declarative indicative mood recognises an historical reality that there were many parts of the ancient world, and still are today, where people have never been exposed to the Mosaic law and where the law has never been. are these people to be deprived because they have not studied the mosaic law? The answer to that, of course, is no. The law was given specifically to Israel and it did not exist in Gentile nations. Since the Gentiles did not have the law they could not distort the law into a system of self-righteousness.
“there is no transgression” – o)ude parabasisj. The negative conjunction o)ude means “also not.” It is used to join negative clauses. Then the predicate nominative of parabasij. It ordinarily means transgression or violation of the law, but it means also contravention or distortion. Here we use “distortion” or “deviation”—“also no distortion of the law exists.” This is not talking about transgressing the law, it is talking about distorting the law.
Translation: “For the law brings about wrath [from the justice of God]: but where the law does not exist also no distortion of the law exists.”
Verse 16 – “Therefore it is of faith, that it might be by grace.” The preposition dia plus the accusative neuter singular from the demonstrative pronoun o(utoj is an idiomatic type of statement. Translated literally, it means “Because of this,” but in correct idiom it means “For this reason.” This is an inferential idiom of the strongest type. Plus the prepositional phrase e)k plus the ablative of means from pistij, not ablative of source. The ablative, again, is not the regular case for expressing means, that is the instrumental case. However, when the means is accompanied by an implication of the origin or the source then the ablative is used. The origin or the source of salvation adjustment to the justice of God is faith—“by means of faith.” Faith in the Lord Jesus Christ, not keeping the law. “By means of faith” acts as a predicate nominative, the whole prepositional phrase; so we say “For this reason it is by means of faith.”
Faith must always be related to the principle of grace, so we have a prepositional phrase, kata plus xarij – “according to grace” or “in accordance with grace.” This is the same pattern as expressed in Ephesians 2:8,9.
“to the end that the promise might be sure” – everything is sure and secure because the integrity of God provides it, not because we provide it. This is e)ij plus the accusative singular of the definite article. The object of the preposition is the present active infinitive of e)imi, so we have an infinitive as the object of a preposition. This is because this is one of the idiomatic Koine Greek ways of expressing purpose. This is bad Greek, but bad language is often the most expressive language. This is the static present to denote a condition of security which perpetually exists. When one believes in Jesus Christ he has eternal security, but he has security always—all kinds of security. The word “promise” cannot be the subject of this infinitive without being in the accusative case, so it is the accusative of general reference from e)paggelia. Wherever the word e)paggelia and similar words are translated correctly “promise” it is dealing with a subject immediately. “Promise” means integrity. When a person makes a promise it is from their integrity. If they have no integrity the promise is meaningless; if they have integrity the promise is meaningful. A person’s promises are no stronger than their integrity. Promises are cheap, it is integrity that pays off. God’s integrity is perfect, and because it is His promises are always kept. Next is another accusative, but this time it is the feminine singular of the adjective bebaioj and it is a direct object. Bebaioj means reliable or permanent. It originally meant standing firm on one’s feet, to maintain firmness or solidity. Hence, in the abstract usage it comes to mean steady, sure, reliable, certain. The adjective bebaioj comes also to mean valid or something to be fulfilled—valid and it will be fulfilled.
“to all the seed” – the dative singular indirect object from the adjective paj and the noun sperma. It means to Jew and Gentile alike. The dative of indirect object indicates the ones in whose interest the promise of salvation is given. Hence, it is a dative of advantage to both Jews and Gentiles who make salvation adjustment to the justice of God through faith in Jesus Christ.
“not only to that which is of the law” – the negative particle o)u used in the first of two coordinated clauses, and with it the adverb monon which means “not only,” plus the dative singular indirect object from the definite article used as a demonstrative pronoun to emphasise the Jews are included in the promise of salvation when they believe in Christ. Plus the preposition e)k plus the ablative of nomoj – “from the law.” That is, “not only to those from the law [the Jews who were evangelised by studying the law, by hearing the teaching of the law].”
“but to that also which is of the faith of Abraham” – the adversative conjunction a)lla which sets up a contrast between the Jews under the law and Abraham, the Akadian Gentile, making salvation adjustment to the justice of God when he lived in the 3rd dynasty of Ur. Abraham was saved as a Gentile and did not become a Jew until he was 99 years of age. With the adjunctive use of kai we translated this, “but also.” Plus the dative singular indirect object from the definite article, again used as a demonstrative to emphasise the status of Abraham when he was saved. He was a Gentile. Then e)k plus the ablative of pistij, plus the nominative singular relative pronoun o(j—the antecedent is Abraham. Plus pathr, “father” or “pattern” – predicate nominative, plus the present active indicative from e)imi, the verb to be. This is a static present for a situation which will always exist. Abraham will always be the pattern. The active voice: Abraham produces the action. The indicative mood is declarative for a dogmatic statement of doctrine. The pattern for adjustment to the justice of God is Abraham. Plus Plus the genitive masculine plural from paj, the genitive of reference referring to that adjective as a qualifying force for both Jew and Gentile. The last word “us” is the genitive plural of relationship from the personal pronoun e)gw.
Translation: “For this reason it is by means of faith, in order that it might be in accordance with grace; that the promise of salvation might be valid to all the seed; not only to those from the law, but to those Gentiles from Abraham’s faith; who is the pattern with reference to all of us.”
1. Abraham is the pattern of salvation adjustment to the justice of God—through faith in Christ.
2. Abraham is also the pattern for maturity adjustment to the justice of God or maximum doctrine resident in the soul.
3. The link between salvation and maturity is spirituality.
4. Spirituality in the dispensation of the Church is the filling of the Spirit. However, spirituality in Abraham’s time was the function of the faith-rest technique.
5. We now interrupt our sentence for a parenthesis—verses 17-21—which emphasises the missing link between salvation and maturity.
6. The parenthesis further emphasises how Abraham is the pattern, not only of salvation adjustment to the justice of God but maturity adjustment as well.
7. A parenthesis is a missing link just as spirituality between salvation and maturity. It is therefore fitting that the parenthesis should be used to delineate this information.
8. Spirituality carries the positive believer toward doctrine between salvation and maturity.
Verses 17 and 18: faith-rest, the link between salvation and maturity. Faith-rest is the Old Testament system of spirituality.
Verse 17 –Abraham’s maximum adjustment to the justice of God as an illustration of the other two adjustments. In this verse we start with documentation. “As it is written”—the adverb of comparison kaqwj which is used to introduce documentation from the Old Testament Scripture to illustrate a point. Plus the perfect passive indicative from the verb grafw which means to write—“As it stands written.” The perfect tense is a dramatic perfect, it emphasises the results of the action of the verb, or the existing state of the canon of Scripture after its completion. The passive voice: a documentary, Genesis 17:5, receives the action of the verb from human authorship, i.e. it existed because of human authorship of Moses under the ministry of God the Holy Spirit, it is a part of the canon of Scripture. The declarative indicative mood states the reality of verbal plenary inspiration of the Scripture.
Principle
1. The integrity of God provided for Abraham certain promises and guarantees which became the object of his faith-rest technique.
2. The faith-rest technique was the Old Testament system of spirituality in contrast to the filling of the Spirit for this dispensation.
3. While the justice of God had provided numerous blessings for Abraham when he attained maturity adjustment to the justice of God, one special blessing was reserved for ultra-super-grace.
4. This blessing is categorised as sexual prosperity through which Abraham would become a new race, and through this he would become the father also of many nations.
5. The promise of sexual prosperity was first implied in the second paragraph of the Abrahamic covenant—Genesis 12:2.
6. This promise given originally to Abraham in Ur was reiterated to him in the land—Genesis 17:5; 22:16-18.
7. The inviolability of the integrity of God is taught through divine promises from the justice of God—Hebrews 6:13-15.
8. Abraham’s sexual prosperity is also related to circumcision found in Genesis 17. God never gives without first of all providing the capacity.
Not found in the KJV text but in the Greek is found the conjunction o(ti which ordinarily means “that.” But here it cannot be translated unless you want to translate it “quote,” which it what it means.
“I have made thee a father of many nations” – it must be remembered that in Genesis 17:5 Abraham was not the father of many nations, he had one bastard by the name of Ishmael. “Many nations” means many children. God gave him this promise from the functioning part of His integrity: justice. Since we are dealing with the justice of God we have one thing definitely, and that is security. This begins with the perfect active indicative of the verb tiqhmi which means to put, to place, to establish, to appoint, to destine, to decree. The best would be “I have appointed” or “I have decreed.” This is a consummative perfect which not only emphasises the existing state from a completed action but emphasises the process involved in completing the action. The active voice: the integrity of God produces the action of the verb, the promise to Abraham. The indicative mood is declarative, it represents the verbal action from the viewpoint of reality. Plus the accusative singular direct object from the personal pronoun su—“you,” Abraham in the status of mature adjustment to the justice of God. Plus the double accusative singular direct object from the noun pathr, referring to Abraham as the founder of the Jewish race and many of the Arab nations. Plus the objective genitive plural from the adjective poluj which means “many” in the sense of great, and the noun e)qnoj for “nations.” Note that this promise does not apply to the progeny of Ishmael, only the progeny of Sarah and Keturah. Only the sons of Abraham’s sexual prosperity from the justice of God are included.
“before him whom he believed” – the adverb katenanti which is used as an improper preposition with the masculine genitive singular from the relative pronoun o(j, referring to God, translated “in the sight of whom.” Plus the aorist active indicative of the verb pisteuw for the function of the faith-rest technique. The aorist tense is a constative aorist, it gathers up intone entirety the function of the faith-rest technique of Abraham between salvation and maturity. Spirituality is that link, and spirituality in the Old Testament was the function of the faith-rest technique, and so we have gathered up into one entirety every time that Abraham claimed a promise. There were a lot of times when he didn’t but he used the faith-rest technique extensively. As he matured and cracked the maturity barrier he had maximum function of the faith-rest technique whereby his reality was not in the adverse circumstances of life but in the total ability of divine integrity to provide blessing and security under those circumstances. The active voice: Abraham as growing believer was positive toward doctrine and therefore produced the action of the verb. The indicative mood is declarative indicating the fact that doctrine resident in the soul of Abraham produced the strength for his faith to claim impossible promises in impossible situations. The mature Abraham believed the promise of Genesis 17:5 when he was sexually dead and totally in a hopeless situation. Doctrine resident in the soul was much more real to Abraham than his 13 years of sexual death. Doctrine in the soul gave him a reality of the integrity of God which was far greater than the reality of his own total helplessness. “As it stands written, ‘I have decreed you a father of many nations,’ in the sight of him whom he believed.”
At some time in your life you are going to face a totally hopeless situation. What is being studied today is to prepare you for that.
“even God, who quickeneth the dead” – this is not a passage on resurrection. This is the objective genitive singular from qeoj, the proper name for God, minus the definite article to emphasise the integrity of God, the source of all human blessing. Plus the articular present active participle of zwopoiew [zwo = life; poiew = make], and “quickeneth” is the old English for making life. It really means to make life or to make alive. The definite article is used as a relative pronoun referring to God. The present tense is an historical present which goes with the consummative perfect. The historical present tense is a Greek idiom in which a past event is viewed with the vividness of a present occurrence. The present tense here is used for something that hasn’t really happened but is going to happen, and since God is going to do it, it doesn’t make any difference whether it has happened yet or not, it will happen. Something is going to be made alive. The only thing about Abraham that is dead is his phallus! That is what is going to be made alive. He will be circumcised, and the minute that he is he is going to have great sexual vigour, and he will have a sexual prosperity that will last for nearly eighty years. The active voice: the justice of God produces the action of the verb and provides Abraham with sexual prosperity. The participle is circumstantial. Plus the accusative plural direct object nekroj—dead ones. Both Abraham and Sarah were the dead ones—sexually dead. Nothing is impossible with God and therefore when God keeps His word, whether He does it through normal channels or through overcoming impossibility. It is interesting that Romans emphasises Abraham’s sexual death and Hebrews emphasises Sarah’s—Hebrews 11:11,12. Notice that in both cases, however, both husband and wife had total relationship with the integrity of God. “Abraham believed him [God]”; Sarah “concluded faithful the one who had promised”—she understood the integrity of God.
“and calleth those things which be not as though they were” – the connective use of kai is used to complete the relative clause. Then the present active participle of kalew which means to call. But it means more than that here, it means to designate. God isn’t calling anything, He is designating something that did not exist. He is designating it to exist. If you prefer “call” He is calling into existence something nonexistent. The present tense is the historical present, it views the past action of God with the vividness of a present occurrence. The active voice: the justice of God provides the action of the verb—restoration of the sexual function of Abraham and Sarah. The participle is circumstantial. Plus the accusative neuter plural from the plural definite article used here as a demonstrative pronoun emphasising sexual death, and correctly translated “those things”—“and called those things.” What things? The sexual functions of Abraham and Sarah. The negative particle mh denies the idea. Then the first of two occurrences of e)imi, the present active participle. It means to exist here, but with the negative it means not to exist—“which do not exist.” The present tense is a retroactive progressive present denoting that Abraham’s sexual death had begun in the past and continued into the present time—Genesis 17:5, the point at which the integrity of God made a promise. The participle is circumstantial. Plus the comparative conjunction w(j, correctly translated “as,” and then once again the present active participle of e)imi. This time the historical rather than the retroactive progressive present, it views the event of Abraham and Sarah’s sexual prosperity with the vividness of a present occurrence. The active voice: the justice of God produces the action, and the circumstantial participle means “as existing”—“and designated [called] those things which did not exist as existing.”
Translation: “(As it is written, “I have made you the father of many nations”). He is our father in the presence of God whom he believed—the God who makes the dead alive and summons the things that do not yet exist as though they already do.”
Verse 18 – “Who against hope believed in hope” begins with the nominative singular relative pronoun o(j, “who.” With it is a prepositional phrase para plus the accusative singular of the noun e)lpij. When there is para plus the ablative it means from (ablative of source). When it is para plus the locative case it means by the side of, before, with, in the presence of. But when it is para plus the accusative, as here, it means “beyond.” Notice that in no case does it mean “against,” as in the KJV where it is mistranslated. The correct translation is, “Who beyond hope.” Abraham is sexually dead, there is no possible way that he could be the father of anything. Then there is a verb, the aorist active indicative of pisteuw which means here to believe in the sense of the prolonged faith of the concept of the faith-rest technique. The aorist tense is a culminative aorist, it views Abraham’s ultra-super-grace status in its entirety but regards it from the viewpoint of existing results—ultra-super-grace maximum doctrine, sexual prosperity. It corresponds to Abraham’s total adjustment to the justice of God resulting in a complete relationship with the integrity of God. The active voice: Abraham as a mature believer produced the action of the verb. The power in life is in thought; everything else must be subordinate to what you think. For Abraham reality was in the promises that God had given from His integrity. The indicative mood is declarative representing the verbal idea from the viewpoint of reality. Abraham’s faith-rest technique in spiritual maturity was dynamic, and while he was sexually dead it was an entirely different story mentally and spiritually. Maturity adjustment to the justice of God gives great spiritual power to our thinking. Doctrine in the soul is the basis for that thinking. So the believer has the privilege and opportunity of facing hopeless situations with doctrine. The phrase “in hope” is e)pi plus the locative of e)lpij. This is the second occurrence of e)lpij in this verse. The first e)lpij is the hopeless situation of sexual death. The second e)lpij is the promise from the integrity of God of sexual prosperity which is the antithesis of sexual death. With doctrine in the soul, occupation with Christ, capacity for life from great spiritual maturity, the second e)lpij is the reality to Abraham. If there is minus doctrine then the situation is hopeless, always. Being a believer minus doctrine intensifies a hopeless situation as hopeless. Here this should be correctly translated “in hope.” This is hope as a principle, not the actual details. In other words, he had not given up, he was not discouraged.
1. Sexual death for thirteen years had created a hopeless situation for Abraham at age ninety-nine.
2. There was no way that sexually impotent Abraham could have a son by Sarah or anyone else in fulfilment of God’s promise.
3. Furthermore, ninety-year-old Sarah has passed the menopause and was totally incapable of pregnancy.
4. Abraham would have succumbed to despair and self-pity except for the fact that during those 13 years of sexual death he had gone all of the way from reversionism to ultra-super-grace. He had learned doctrine.
5. At 99 Abraham was an ultra-super-grace believer. That means maximum adjustment to the justice of God, total relationship to the integrity of God.
6. Therefore the integrity of God was more real to Abraham than his completely hopeless situation.
7. Doctrine resident in the soul gave power to Abraham’s faith-rest function while at the same time providing an object for faith-rest.
8. Doctrine resident in the soul made the justice of God more real than sexual impotence.
9. Hence, the promise of an heir through sexual prosperity was more real to Abraham than his sexual incompetence.
10. Abraham, through maximum doctrine resident in the soul considered the source of the promise, the source of doctrine, was the integrity of God.
11. Furthermore, he knew that the integrity of God is perfect and therefore the timing of God’s integrity is perfect.
“that he might become the father of many nations – e)ij plus the accusative singular
from the definite article with the aorist active infinitive of ginomai. We have to have a definite article in front of the infinitive to know the meaning of e)ij as a preposition. With this also is a subject, the accusative singular of general reference from the intensive pronoun a)utoj used to define and emphasise a specific person or a category, and often given a double emphasis by being used as a personal pronoun. Ginomai is in the constative aorist tense which contemplates the action of the verb in its entirety. It takes Abraham’s sexual prosperity with both Sarah and Keturah, and regardless of its extent or duration gathers it up into one entirety. The best way to translate e)ij is “in order that.” Then the accusative of general reference, “he [Abraham] might become.” This is a constative aorist gathering into one entirety years and years of great sexual prosperity resulting also in progeny. The active voice: mature Abraham produced the action of the verb in the status of his sexual prosperity, first with Sarah and then Keturah. Seven sons were the result of this prosperity from the justice of God. The infinitive is a purpose infinitive. The infinitive is used here to express the aim of the action denoted in the finite verb—“in order that he might become” is the corrected translation. Plus the accusative singular direct object from pathr which means father, pattern, ancestor. It has another meaning as well. It means “father” here but not just father in the sense of having children, it means father in the sense of blessing. Throughout all of history, including the Millennial reign of Christ, there will always be a fulfilment of this. Plus the objective genitive plural from an adjective and a noun, poluj plus e)qnoj—“many nations.” It doesn’t mean just the ancestor, it means ancestor with blessing. Abraham’s ultra-super-grace prosperity became the source of many nations, including Israel through Isaac, and many of the Arab nations through Keturah.
Now comes the quotation from Genesis 15:5 which verifies the existence of a promise to claim under the operation of the faith-rest technique: “according to that which was spoken” – kata plus the accusative neuter singular from the definite article, plus the perfect passive participle of legw. The perfect tense of legw is a dramatic perfect in which it places emphasis on an existing state which is described as unusual and vivid. The results of the action are emphasised, hence the existing state of the promise is the thing that Abraham must see, and he must see it from the integrity of God. That is where doctrine comes in. But he must see beyond his hopeless situation to the fact that the justice of God has never been unfair in any way, it is there for him, all he needs is the capacity. So there never was a moment when he was discouraged. This is the rhetorical use of the intensive perfect. The passive voice: Abraham received the promise of Genesis 15:5. The participle is a complementary participle, it is used to complete the idea of the action expressed in the main verb—“he believed according to that which had been spoken.” The promise given in Genesis 12:2 was reconfirmed in Genesis 15:5 and reconfirmed again in Genesis 17:5. Each time the promise was given it was to encourage Abraham who was at a certain stage of growth to keep going, to never become discouraged, and to keep his eyes on the integrity of God because that is the issue. The source of the blessing is always the issue, not the blessing itself.
The quotation: “So shall thy seed be” – this is just the end of the quotation but it emphasises it all. It begins with the adverb o(utoj which is used to refer to what precedes, which is why it can be translated “so” or “as follows.” Following the original context of the quotation it is concluded that o(utoj is used here to refer to what precedes. Plus the nominative neuter singular subject with the definite article and the noun is sperma. Abraham’s status when this promise was given was “no sperma,” no ability to copulate and produce children, no capacity for a progeny. Plus the future active indicative from the verb e)imi, the verb to be. The future tense is a predictive future, it denotes the fact that the promise given was expected to be fulfilled at a future time. The active voice: when the promise of the progeny was fulfilled Abraham would produce the action of the verb, not only in the sex but of maximum sexual prosperity. The indicative mood is declarative representing the verbal idea from the viewpoint of reality, an unqualified assertion of a dogmatic fact from the integrity of God—“So your seed shall exist.”
Translation: “Who beyond hope of sexual prosperity believed in hope of fulfilment, in order that he might become the father of many nations, according to that which he had spoken, So your seed shall exist.
1. Spiritual maturity is always challenged in the area of the reality of life.
2. Reality is always challenged in life but especially to the believer who has attained maximum adjustment to the justice of God.
3. What is more real to Abraham? His hopeless situation of sexual death or the reality of the integrity of God with divine righteousness as the principle and divine justice as the function?
4. Maximum doctrine resident in the soul makes the decision in favour of the reality of the integrity of God over any hopeless situation in life.
Verse 19 – “And being not weak in faith.” The connective conjunction kai is translated “and,” but it introduces as a result that which is preceding and so is correctly translated “and so.” Plus the negative mh which denies the idea in contrast to o)u which denies the fact. In this case we have a negative result, so we have mh. Then the aorist active participle of the verb a)sqenew which means to become weak. This is an ingressive aorist tense with the negative mh in which the action signified by the aorist is contemplated at its beginning. In other words, with the negative it indicates that Abraham did not even begin to falter. He had total adjustment to the justice of God, he had maximum doctrine resident in his soul. Mature Abraham had no doubts about the integrity of God. “And so not becoming weak.” The active voice: Abraham produces the action of the verb, he had no doubts. The participle is circumstantial for the fact that reality for Abraham for Abraham resided with the integrity of God. The justice of God and the righteousness of God were more real to him than his adversity. Then comes the locative singular from pistij which means faith. The definite article is used as a demonstrative pronoun to emphasise the strength of Abraham’s faith-rest function with maximum doctrine resident in his soul. “And so not becoming weak in that faith.”
1. Weakness would have been lack of doctrine. On the other hand, strength here is maximum doctrine resident in Abraham’s soul. Weakness is lack of doctrine; strength is maximum doctrine resident in the soul or total relationship with the integrity of God.
2. Abraham had attained maximum adjustment to the justice of God. He had spiritual maturity which was consistent with his function of GAP. Here was therefore occupied with the integrity of God.
3. Weakness and strength in the Christian life is therefore measured in terms of Bible doctrine resident in the soul, or lack of it. This is the great issue: What is your attitude toward doctrine.
4. Lack of doctrine is weakness; perception of doctrine or possession of e)pignwsij truth is strength.
5. The reason becomes obvious. The more doctrine we have in our souls the closer our relationship with the integrity of God, and that relationship means freeing the justice of God to provide blessing.
6. The more doctrine we have in our souls the more we understand God, and the more awe and respect we have for God and His plan of grace.
7. The more doctrine we have in our souls the greater becomes our capacity for life, for happiness, for blessing, and for love.
8. The more doctrine we have in our souls the greater the reality of divine integrity, the greater our occupation with the person of Jesus Christ.
“he considered not his own body now dead” – the aorist active indicative from the verb katanoew means to notice, to observe, to look at with reflection, to
consider, to contemplate something [kata = intensifies the meaning; noew = to think]. It really means to direct one’s whole mind on an object, to apprehend something in its entirety, and it is correctly translated “he completely understood.” With this is the constative aorist which gathers into one entirety Abraham’s concentration and comprehension of his hopeless situation. Over a period of 13 years he was totally aware of the fact that he had sexual death. The active voice: Abraham was completely aware of the fact that he was sexually dead, so Abraham produces the cognisance. He wasn’t ignoring the problem, he was aware of the problem. The indicative mood is declarative regarding the verbal action from the viewpoint of reality. The accusative singular direct object of swma, his body, was the area of the problem—sexual death. The possessive genitive singular from the reflexive pronoun e(autou indicates that it was his body that was the problem. Then the perfect passive participle from nekrow which means to receive sexual death in this case. The dramatic perfect is used to describe the fact in an unusually vivid and realistic way. It is something that started in the past, 13 years ago, and to the present. The perfect tense says the action is completed. The emphasis is placed on the existing results—from year one to year thirteen, sexual death. The passive voice: the subject, Abraham, receives the action of the verb. The participle is circumstantial, recognising the historical fact of Abraham’s sexual death for 13 years.
“when he was about an hundred years old” – the noun e(katontaiethj, which means a hundred years. We know that he wasn’t quite at his 100th birthday because of an enclitic adverb, pou, which means “approximately”—“being approximately one hundred years.” The word “being” is the present active participle of u(parxw, which means to exist or to be present. The present tense is a pictorial present, it pictures in the mind Abraham’s sexual death in the process of occurrence. The active voice: Abraham produces the action of the verb, meaning that he has almost reached 100. This is a temporal participle, so it is translated with the phrase “when.”
“neither the deadness of Sarah’s womb” – advancement in age was the cause of her sexual death. Here is the adjunctive use of the conjunction kai which means that the conjunction is used as an adverb, meaning also or likewise—“like wise he completely understood.” Then the word for “deadness,” the accusative singular direct object from the substantive nekrwsij which means putting to death or deadness. It is a medical term for atrophy of any part of the body. Plus the possessive genitive singular from mhtra—“womb.” “Likewise he completely understood the deadness [barrenness] of Sarah’s womb”—total cognisance minus emotional reaction, minus bitterness, minus frustration, but the plus side: maximum doctrine, total relationship with the integrity of God, the integrity of God is more real than anything else.
Translation: “And so, not becoming weak in that faith, he completely understood his own body which had become sexually dead when he was approximately one hundred years old; likewise he completely understood the barrenness of Sarah’s womb.”
Verse 20 – the dynamics of faith-rest in maturity. “He staggered not at the promise of God through unbelief.” The preposition e)ij goes with the accusative. The beginning of the prepositional phrase is thn which is the accusative singular of the definite article. The postpositive conjunctive particle is de used as a transitional conjunction to insert an explanation. This dynamic thing has to be explained, so de is “that is”; e)ij thn is “with reference to the.” The object of the preposition is e)paggelia which means promise. “Promise” means that the integrity of God has provided information within the framework of doctrine which is meaningful to Abraham. God has many promises for us today but these promises are only meaningful as we have doctrine resident in the soul. Then comes the possessive genitive of the proper noun qeoj. This promise belongs to God. Plus the verb, the aorist passive indicative of diakrinw [krinw = to judge; diakrinw = to doubt or waver]. With the negative here it means “he did not waver.” The aorist tense is a constative aorist, it gathers into one entirety Abraham’s hopeless situation of sexual death, but in that terrible situation he continued to have perfect faith. He did not for a moment doubt God. The passive voice: Abraham received the action of the verb: no doubting, no wavering, no staggering in unbelief. The indicative mood is declarative, it regards the action of the verb from the standpoint of historical reality. The phrase “through unbelief” is simply the locative singular from a)pistia which means “in unbelief.” Unbelief refers to the malfunction of the faith-rest technique. Such malfunction results from either carnality or reversionism. Spiritual weakness is lack of doctrine resident in the soul from the daily function of GAP. Every weakness is the believer’s life is from malnutrition—lack of doctrine.
“but was strong” – adversative conjunction a)lla used to set up a contrast. He was not weak but he was strong. Plus the aorist passive indicative of e)ndunamow, meaning to become strong [e)n = in; dunamij = power]. It means to receive invigoration, or to become empowered in the passive voice, to have power poured in. The power poured in is Bible doctrine. Translation: “he received dynamic capacity” or “he received power.” The aorist tense is a culminative aorist, it views the function of GAP in its entirety but it emphasises the existing results. The passive voice: Abraham received the action of the verb, he was invigorated through doctrine resident in his soul. The declarative indicative mood is for the reality of maturity adjustment to the justice of God through the daily intake of doctrine.
1. Doctrine resident in the soul is the dynamic of the Christian life.
2. Without indwelling doctrine through the function of GAP there is no power, there is no fuel, there is no ability to face adversity.
3. Maturity adjustment to the justice of God is accomplished through maximum doctrine resident in the soul.
“in faith” is not correct. Pistij has three categories of meaning. The passive sense is the one used here, that which is believed or doctrine. It should be translated “by means of doctrine.” Here is the instrumental of the definite article with its generic use, i.e. the article with the noun is used as representing a class, a group or a category. It comprehends doctrine resident in the soul as a single word and sets it off from all other people. In other words, when you have doctrine you are strong; if you are minus doctrine you are weak. So the definite article merely puts a plus in front of “doctrine.” The definite article isn’t translated. It individualises the entire realm of doctrine necessary for individual adjustment to the justice of God. The believer’s power resides in e)pignwsij doctrine which is in his soul and his ability to relate that doctrine to experiences and circumstances of life.
“giving glory to God” – the aorist active participle from the verb didomi which means to give. This is a culminative aorist, it views maturity adjustment to the justice of God in its entirety but regards it from the viewpoint of existing results. The existing results here is giving glory to God. Only maturity adjustment to the justice of God glorifies God in time and in history. There can be no maturity adjustment to the justice of God apart from doctrine resident in the soul and therefore once again there is an emphasis on the importance of Bible doctrine. The active voice: mature Abraham produces the action of the verb, i.e. glorifying God. Man can only glorify God through a total relationship with the integrity of God or maximum adjustment to the justice of God. This is a complimentary participle used to complete the idea of the action expressed in the main verb, i.e. the pouring of power into Abraham, the pouring of doctrine into his soul. The purpose of becoming strong through doctrine in the soul is to glorify God. With this is the accusative singular direct object from the noun doca—“glory.” It refers to the glorification of God through maturity adjustment to the justice of God. Plus the dative of indirect object from the proper noun qeoj—“God.” God receives the advantage at any time that a person makes total adjustment to His justice. His advantage is that He is free to give every category of blessing to that individual.
Translation: “That is, with reference to the promise of God he did not stagger in unbelief; but he was invigorated [power was poured into him] by means of doctrine [resident in the soul], giving glory to God.”
1. This principle states the significance of the ritual of circumcision. Circumcision commemorates the dynamics of doctrine resident in the soul of Abraham.
2. With maximum adjustment to the justice of God Abraham had dynamic function of the faith-rest technique through application of doctrine to his experience.
3. Doctrine resident in the soul brings into focus the reality of divine integrity. The integrity of God was more real to Abraham than the hopeless situation of sexual death.
4. Abraham submitted to circumcision as the expression of his faith-rest technique. But it was actually more than that. His circumcision was the removal of flesh from the very place of his sexual death.
5. Therefore the circumcision of Abraham was a demonstration that the integrity of God was more real than any hopeless situation in life.
6. Hopeless situations are a means of blessing to us and glorification of God.
7. God is glorified when the believer is occupied with Christ so that the reality lies in His integrity rather than in the hopeless circumstances of life.
8. Therefore faith-rest takes doctrine resident in the soul and converts it into the mature production which glorifies God. It converts it into spiritual energy whereby the Lord is more real than the adversity.
9. The energy source for production, then, is Bible doctrine resident in the soul.
10. The power or vigour of the believer is therefore directly related to the amount of doctrine resident in his soul rather than legalistic production from self-righteousness.
In effect, this is the book of James which emphasises the production of doctrine resident in the soul under the title of justification by works. But notice the principle. Justification is receiving the very righteousness of God, one half of divine integrity. Righteousness recognises righteousness and the justice of God, the other half of divine integrity, the functioning half, recognises that righteousness; and from that recognises provides through logistical grace the doctrine whereby production becomes a reality. Production comes from doctrine which comes as a result of being justified. So justification by works is the mature production of the believer who has attained maximum adjustment to the justice of God.
Verse 21 – the reality of divine integrity in the life of the mature believer. “And being fully persuaded” – the connective use of the conjunction kai, plus the aorist passive participle of the verb plhroforew, often used as a synonym for plhrow. Forew = to bear, to carry something that is full, therefore it comes to mean to bring to fullness, to fill completely. But in the passive voice it means to be wholly filled, to achieve complete certainty, hence to be fully convinced. It is talking about the greatest principle in life which is characteristic of the mature believer: total confidence. “And having been fully convinced” or “possessing total confidence.” The constative aorist contemplates Abraham’s mature function of faith-rest in its entirety. Abraham has that total confidence from his maximum relationship with the integrity of God. This is gathered up into a single entirety. The passive voice: Abraham received the action of the verb, confidence from maximum doctrine resident in the soul. The participle is circumstantial, it occurs not only in the case of Abraham but in the case of any person at any time in history who cracks the maturity barrier.
“that what he had promised” – the conjunction o(ti, included after verbs of mental activity. The activity that glorifies God and he takes cognisance of it is mental activity. Not overt productivity but mental activity. The dynamics of life is found in mental attitude rather than overt function. Overt function is merely an extension of mental attitude rather than being the centre itself. Then comes the nominative neuter singular from the relative pronoun o(j—“what.” Plus the perfect middle indicative of the verb e)paggelw which means to promise. It is a reference here to a specific promise of Abraham’s sexual prosperity. This is an iterative perfect which connotes a promise being made at intervals rather than continuously. In other words, a mature believer and a person who is advancing doesn’t have to be told or promised at every second. Only when the source is insecure is there a constant demand for a daily promise. Abraham is minus insecurity. The indirect middle voice is one in which the agent, God, produces the action from His integrity. The indicative mood is declarative for a dogmatic statement of fact. This also has a reflexive connotation in the middle voice, therefore it is translated “that what he himself had promised.” This is a reference to a promised blessing from the justice of God. All promises originate from the justice of God.
“he was able also to perform” – dunatoj e)stin. The adjective dunatoj comes before e)imi, the verb. There is a catch in this phrase that God is able. If you do not have doctrine in your soul you have limited the function of the justice of God for blessing you. The only thing that can come to you, therefore, is discipline. Here we have the present active indicative of e)imi. The present tense is a static present for a condition which is assumed as perpetually existing. The justice of God has ability, power. The active voice: the justice of God produces the action. The indicative mood is declarative for a dogmatic statement of fact. Plus the adjunctive used of the conjunction kai, plus the nominative singular predicate adjective from dunatoj in the emphatic position. It emphasises God’s ability and Abraham’s cognisance of God’s ability. Plus the aorist active infinitive from poiew which means here to accomplish—“he is also able to accomplish.” This is a gnomic aorist for something that is axiomatic. The active voice: God produces the action from His justice. The infinitive is the infinitive of actual result of having maturity adjustment to the justice of God.
Translation: “And having been fully convinced that what he himself had promised he is able also to accomplish.”
Principle
1. Maturity is the status of total confidence in the integrity of God, not confidence in any system of security or blessing of life.
2. Therefore maturity is the state of true security. The only real security in life comes from cracking the maturity barrier.
3. Maturity adjustment to the justice of God is the place of spiritual dynamics, first in thought, then in happiness, then in blessing, then in confidence, and finally production.
4. Maturity is the status of finding greater reality in divine integrity than in the adversities and sufferings of life.
5. The integrity of God is more real than any person, any circumstance, any situation of life.
6. Abraham’s doctrinal concept of the integrity of God is related to a title which came to Abraham—El Shaddai, meaning “the many-breasted one.”
7. The justice of God had many blessings in store for Abraham compatible with the capacity derived from doctrine resident in the soul.
8. It was Abraham’s capacity from doctrine resident in the soul that caused attainment of maturity adjustment to the justice of God. Abraham is the pattern. As he attained maturity, so we today attain maturity.
9. Under maturity Abraham had both love for the source of blessing and capacity to enjoy the blessing, without losing the perspective of grace in that enjoyment of blessing.
10. This is how mature believers can have power without abusing power, blessing without flaunting blessing, and true thanksgiving or appreciation of the source without forgetting it.
At this point we close the parenthesis which started in verse 17. We go back to the sentence which was begun in verse 16.
Verse 22 – “And” is the connective conjunction kai, and with it is the inferential conjunction dio which denotes a self-evidence: “And for this reason.” Plus the aorist passive indicative of the verb logizomai which means to credit to someone’s account or to impute. “And for this reason it [faith in Christ] was credited to him.” The culminative aorist gathers up into one entirety salvation adjustment to the justice of God through faith in Jesus Christ, but it emphasises the existing results: the imputation of divine righteousness and resultant justification. So this is instant believing in Christ and the imputation[2] of righteousness comes from that. The passive voice: faith in Christ receives the action of the verb—the imputation of divine righteousness. The declarative indicative views the action of the verb from the standpoint of absolute and dogmatic reality. This occurred when Abraham was a Gentile. The dative singular of the indirect object from the intensive pronoun a)utoj refers to Abraham in the sense of a personal pronoun. Then comes a prepositional phrase, e)ij plus the accusative singular of dikaiosunh—righteousness. God imputes divine righteousness to the believer as the basis for all blessing directly from the justice of God. Principle: The imputation of divine righteousness is the prerequisite for all direct blessing from the justice of God.
Translation: “And for this reason [salvation adjustment to the justice of God] it [faith in Christ] was imputed to him [Abraham] for righteousness.”
1. Two things are necessary for direct blessing from the justice of God: potential and capacity.
2. Potential is defined as the imputation of divine righteousness at the point of salvation. Hence, the potential occurs at salvation adjustment to the justice of God.
3. Capacity is defined as maximum doctrine resident in the soul at maturity. Hence, capacity occurs at maturity adjustment to the justice of God.
4. Potential simply requires faith in Christ to receive divine righteousness.
5. Capacity, however, requires the daily function of GAP over a period of time for maximum doctrine to be transferred to the right lobe of the soul from the Word of God.
6. Only e)pignwsij doctrine in the right lobe produces the spiritual growth necessary for maturity adjustment to the justice of God.
7. At maturity the believer has the capacity both to appreciate the source plus the variety of blessings from that source.
8. Blessings from God are meaningless without having the capacity for those blessings. Since the justice of God is fair He never gives us the blessing without the capacity for that blessing.
9. Only the mature believer possesses the capacity for life, for happiness, for love, and for blessing from the justice of God.
10. Money, promotion, power, love, sexual prosperity, leadership ability, professional prosperity, is meaningless without capacity for these blessings or advantages.
11. Therefore the most miserable people in the world are not the have-nots but the haves—those who have without capacity.
Verses 23 & 24, the purpose of the pattern of Abraham.
Verse 23 – “Now it was not written for his sake alone” begins with the postpositive conjunctive particle de used as a transitional conjunction without any contrast intended. It is translated “Now.” Plus the objective negative adverb o)u denying the reality of an alleged fact, and the aorist active indicative from grafw, the verb to write or to engrave. The aorist tense is a dramatic aorist, it states a present reality with the certitude of a past event. In other words, it is an idiom for emphasis. It is used here for a state which has just been realised or a result which is on the point of being accomplished. It was written in the past but the point is about to be accomplished. The active voice: two human writers of the Scripture produce the action of the verb—Moses, the original writer of Genesis 15:6, and Paul who quotes Moses in this context. The indicative mood is declarative to convey the fact of Genesis 15:6 and Romans 4:3 being both a part of Scripture. Plus the prepositional phrase, dia with the accusative singular from the intensive pronoun a)utoj used as a personal pronoun to emphasise the greatness of Abraham. Then the adverb monon with the negative o)uk indicating that the action is not limited to Abraham. Abraham’s adjustment to the justice of God did not isolate him from the human race. Instead, Abraham is a pattern for all three adjustments to the justice of God, and furthermore Abraham is a pattern for the principle that potential [+R] plus capacity [+D] equals reality, the blessing of the person who attains maturity adjustment to the justice of God. “Now it was not written for his sake alone.” Grace blessing from the justice of God is available for any member of the human race.
“that it was imputed to him” – the conjunction o(ti is used here for quotation marks. Then the aorist passive indicative from logizomai, which means to impute. The constative aorist is for an instant action following salvation adjustment to the justice of God. The passive voice: the righteousness of God receives the action of the verb being imputed to Abraham at the moment he believed in Christ. The indicative mood is declarative for the dogmatic fact that the righteousness of God is the first thing that Abraham received and the first thing that is mentioned after his faith because it is the basis for all blessing from the justice of God. Plus the dative of indirect object in the singular, it is the intensive pronoun a)utoj this time, used here to set Abraham apart and emphasise the fact that he becomes the pattern thereafter forever in all of history.
Translation: “Now it was not written for his sake alone, that it was imputed to him.”
Verse 24 – “But for us.” The first word is the adversative conjunction a)lla. It sets up a contrast with the previous clause and joins them together. Plus the adjunctive use of the conjunction kai, translated “also,” and the preposition dia plus the accusative plural of the personal pronoun e)gw—“But also for our sake.”
“to whom it shall be imputed” – the dative masculine plural indirect object from the relative pronoun o(j, plus the present active indicative of the verb mellw which means to be on the point of, to be about to; it denotes an action that necessarily follows, and therefore it means here to be destined. The present tense of mellw is a futuristic present denoting an event which has not yet occurred but is regarded as so certain that in the mind of the writer it is contemplated as already having taken place. The active voice: the justice of God imputing righteousness to future believers produces the action. Paul had in mind all believers who would live in the future. Writers of Scripture were aware of the fact that they were writing Scripture. The indicative mood is declarative for a dogmatic assertion of a principle of doctrine. Then the present passive infinitive from the verb logizomai. This is an iterative present describing what recurs at successive intervals. Paul looked down the corridors of time and saw that people would believe in Christ. The passive voice: divine righteousness receives the action of the verb, which is being imputed, to anyone who believes in the Lord Jesus Christ. The infinitive is the infinitive of intended result. It blends the purpose and result into one concept—“to whom it is destined to be imputed.”
“if we believe on him” – the word “if” is not found in the original text. It was added by the translator who interpreted the participle coming up as a conditional participle. In reality it is a temporal participle and so we substitute the word “when” which is the means of translating a temporal participle—“when we believe,” the articular present active participle of pisteuw. The definite article is a dative plural indirect object used as a personal pronoun referring to Paul and all those who would believe in Christ in every generation thereafter, right down to this moment. The present tense is an aoristic present for punctiliar action in present time, emphasising the fact that faith in Jesus Christ is instant adjustment to the justice of God. The active voice: future believers from the time of Paul would produce the action of the verb. The participle is temporal. Then a prepositional phrase, e)pi plus the accusative singular of the definite article used as a personal pronoun for God the Father whose part in salvation is emphasised because He both judged our sins when Christ was bearing them from His justice, and He raised the humanity of Christ from the dead three days later. It is correctly translated, “when we believed on him.” When Christ was on the cross our sins were poured out upon Him and the justice of God the Father judged those sins. So we believe in the Lord Jesus Christ for salvation. But at least twice in the Scripture it is described in terms of simply believing in God, and even God the Father who also has something to do with salvation—He had to judge His Son. So when it says here, “to whom it was destined to be imputed when we believe on him,” this is a reference not to god the Son, the saviour, but to God the Father.
“that raised up Jesus our Lord from the dead” – the articular aorist active participle of e)geira, used here for resurrection. The definite article is used as a personal pronoun and the object the preposition e)pi. The aorist tense is a constative aorist for an instantaneous action in past time. The active voice: God the Father produces the action of the verb by raising the humanity of Christ from the dead. The participle is circumstantial. With it is a double accusative direct object, I)hsouj kurioj—“Jesus our Lord.” Then a final prepositional phrase, e)k plus the ablative plural of nekroj—“from deaths” (pl.).
Translation: “But also for our sakes to whom it was destined to be imputed, when we believed on him who resurrected Jesus our Lord from deaths.”
Why does it say here to believe on Him who raised Christ? This is not the only place where the problem exists. The object of faith being God the Father is also found in John 5:24. In each case the object is God the Father. The object of faith in salvation adjustment to the justice of God is elsewhere and universally declared to be the Lord Jesus Christ who is the only saviour. Cf. Acts 4:12. However, what these passages really say is that believing in Christ is tantamount to believing in God the Father who sent Christ, who judged our sins when Christ was bearing them on the cross and raised Christ again from the dead. So when you believe in Christ, in effect you also believe in the Father. This is not delineated where salvation is presented as the issue—Christ is presented as the saviour, the one who was judged for us on the cross. But there are times and there are passages which indicate that when you believe in Christ you also believe in God the Father, whether you realise it or not.
Verse 25 – justification is related to the strategic victory of our Lord Jesus Christ. “Who was delivered for our offences”—the nominative singular subject from the relative pronoun o(j whose antecedent is the Lord Jesus Christ, “who.” Plus the aorist active indicative of the verb paradidomi which means to deliver over, to hand over for judgment, to deliver over for judgment. The constative aorist tense gathers into one entirety the ministry of our Lord on the cross, bearing our sins and being judged by the justice of God. The passive voice: Christ received the action of the verb on the cross, being delivered to judgment. The indicative mood is declarative representing the verbal idea from the viewpoint of reality. Plus a prepositional phrase, dia with the accusative plural of paraptwma which means transgressions: dia plus the accusative means “because of”—“Who has been delivered over for judgment because of our transgressions.”
“and was raised again for our justification” – the continuative use of kai, and then the aorist passive indicative of e)geirw used for the resurrection. The aorist tense is a constative aorist viewing the resurrection of Christ in its entirety. This is a momentary action. The passive voice: Christ received the action of the verb being resurrected by both God the Father and God the Holy Spirit. The resurrection is said to be the work of God the Father in Colossians 2:12; 1 Thessalonians 1:10; 1 Peter 1:21; Romans 4:25. It is also said to be the work of God the Holy Spirit in Acts 2:24; Romans 1:4; 8:11; 1 Peter 3:18. It all depends on what action or phase of resurrection is being emphasised. In passages dealing with the mechanical function of resurrection it is said to be the work of God the Father. In passages where the resurrection is glorifying the Lord Jesus Christ it is the work of God the Holy Spirit, for this is His ministry from the incarnation through the entire Church Age. The indicative mood is declarative, the mood of unqualified assertion. The final prepositional phrase: dia plus dikaiwsij—“because of our justification.” Not for, but because justification was completed at the cross.
Translation: “Who was delivered over to judgment because of our transgression and was resurrected from the dead because of our justification.”
He had to be delivered over to judgment because we are sinners, but He was resurrected because justification was accomplished at the cross. Justification is not accomplished by resurrection, that would be dia plus the genitive. Justification is accomplished on the cross—dia plus the accusative, and was resurrected from the dead because of our justification. Justification was accomplished first.
Principle: Justification is the only means by which God can bless us from His integrity. Therefore justification must be accomplished before the resurrection of Christ from the dead. The testimony that sin had been judged at the cross and the judgment, or IOU against us had been cancelled, emphasises the saving work of Christ on the cross. It was accomplish en toto before He died physically. Salvation was accomplished while Christ was still physically alive on the cross. Colossians 2:14,15.