On Father God, Father Abraham, Stones And Faith

Always, we should be cautious in appealing to Religion (Judaism), Ethnicity (Being Jew) or Morality (having the Law). It is by faith alone. Consider the following. In Luke 3:8, John the Baptist states:

8 Therefore bear fruits in keeping with repentance, and do not begin to say to yourselves, ‘We have Abraham for our father,’ for I say to you that from these stones God is able to raise up children to Abraham.

Compare that with Paul in Romans 9:6-8.

6 But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; 7 nor are they all children because they are Abraham’s descendants, but: “THROUGH ISAAC YOUR DESCENDANTS WILL BE NAMED.” 8 That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants.

On Old Perspectives For New Perspectives

‎The righteousness of God is revealed in the gospel through the fact that w respect to salvation no one is excluded whether he should come as a Jew, Greek, or barbarian. For the Savior says equally to all, 'Come to me all you that labor and are burdened.

- Origen's Commentary on Romans 1:17 trans Schek (CUAP)

On Sleep And Soteriology

Awake, O sleeper,

And arise from the dead,

And Christ will shine on you

- Ephesians 5:14

Perhaps Paul is referencing a contemporaneous hymn thus highlights the one of the ubiquitous triplet metaphors for salvation (Isaiah 9:2; 26:19; 52:1; 60:1)

1. Being awakened (Romans 13:11)

2. Being raised from the dead (Ephesians 2:1-10)

3. Transferred from light to darkness (John 3:19ff; Colossians 1:10-14)

- For more see the discussion in Francis Foulkes, Ephesians, Tyndale New Testament Commentary, vol. 10 (Downers Grove: Intervarsity Press, 1989), 149.

On Grace, Sovereignty, And Grace

Therefore this alien righteousness, instilled in us without our works by grace alone-while the Father, to be sure, inwardly draws us to Christ- is set opposite original sin, likewise alien, which we acquire without our works by birth alone. Christ daily drives out the old Adam more and more in accordance with the extent to which faith and knowledge of Christ grow. For alien righteousness is not instilled all at once, but it begins, makes progress, and is finally perfected at the end through death.

- Martin Luther, Two Kinds of Righteousness, in Martin Luther's Basic Theological Writings, ed. Timothy Lull (Minneapolis: Fortress Press, 1989).

On Salvation, Union With Christ, And Imputation

Through faith in Christ, therefore, Christ's righteousness becomes our righteousness and all that he has becomes ours; rather, he himself becomes ours. Therefore the Apostle calls it "the righteousness of God" in Rom. 1:17: For in the gospel "the righteousness of god is revealed...; as it is written, "the righteous shall live by his faith.'" Finally, in the same epistle, chapter 3:28, such a faith is called "righteousness of God": "We hold that man is justified by faith." This is an infinite righteousness, and one that swallows up all sins in a moment, for it is impossible that sin should exist in Christ. On the contrary, he who trusts in Christ exists in Christ; he is one with Christ, having the same righteousness as he. It is therefore impossible that sin should remain in him. This righteousness is primary; it is the basis, the cause, the source of all our own actual righteousness. For this is the righteousness given in place of the original righteousness lost in Adam. It accomplishes the same as that original righteousness would have accomplished; rather, it accomplishes more.

- Martin Luther, Two Kinds of Righteousness, in Martin Luther's Basic Theological Writings, ed. Timothy Lull (Minneapolis: Fortress Press, 1989).

The Gospel, Blood, And Macbeth

Reflecting on the Cross of Christ and Salvation, I would be remiss not consider themes of blood. Consider: the hope of the world compared to the hope in Christ by faith?

“Will all great Neptune's ocean wash this blood clean from my hand? No. This my hand will rather the multitudinous seas incarnating making the green one red.”

- William Shakespeare, Macbeth, Act II, Scene II, 71-75.

For while we were still helpless, at the right time Christ died for the ungodly. For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation.

- Romans 5:6-11

On The Depravity Of Man, God's Mercy, And The Freedom of Man

Today I was reading through Psalm 81 and came across vvs. 11f. Needless to say, my mind immediately thought of Paul's words in Romans 1:24-27. Consider:

So I gave them over to their stubbornness of their heart, to walk in their own devices

- Psalm 81:12

Therefore God gave them over in the lusts of their hearts to impurity, so that their bodies would be dishonored among them.

- Romans 1:24

For this reason God gave them over to degrading passions; for their women exchanged the natural function for that which is unnatural.

- Romans 1:26

Needless to say, if one desires a practical illustration of Psalm 81:12, one only has to read Romans 1:18-32. It also raises the question, "What is the natural state of the heart of man?" Scripture seems to be clear, the devices of man are sin, and the heart of man appears to be naturally stubborn and in a state of rebellion against the Lord.

Lord as I read your word, Father, help me to have a repentant and soft heart. That, when I hear your Word that Your Holy Spirit would grant my heart faith, hope and love that would spring forth obedience in order to walk according to Your ways living by faith in the Son of God, Jesus, who lives in me.

On Sin, Atonement, And The Resurrection

For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas, then to the twelve. After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep; then He appeared to James, then to all the apostles; and last of all, as to one untimely born, He appeared to me also.

For I am the Least of the apostles, and not fit to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me. Whether then it was I or they, so we preach and so you believed.

Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, not even Christ has been raised; and if Christ has not been raised, then our preaching is vain, your faith also is vain.

Moreover we are found to be false witnesses of God, because we testified against God that He raised Christ, whom He did not raise, if in fact the dead are not raised. For if the dead are not raised, note even Christ has been raised; and if Christ has not been raised, your faith is worthless: you are still in your sins. Then those also who have fallen asleep in Christ have perished. If we have hoped in Christ in this life only, we are of all men most to be pitied.

But now Christ has been raised from the dead, the first fruits of those who are asleep. For since by a man came death, by a man also came the resurrection of the dead. For as in Adam all die, so also in Christ all will be made alive.

- 1Corinthians 15:3-22

On Gospel Informed Ecclesiology

What is the relationship between the Gospel of Christ and the salvation from God by the Spirit with how one should do ministry? Paul reminds Titus:

"Remind them to be subject to rulers, to authorities, to be obedient, to be ready for every good deed, to malign no one, to be peaceable, gentle, showing every consideration for all men. For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another. But when the kindness of God our Savior and His love for mankind appeared, He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior, so that being justified by His grace we would be made heirs according to the hope of eternal life. This is a trustworthy statement; and concerning these things I want you to speak confidently, so that those who have believed God will be careful to engage in good deeds. These things are good and profitable for men. But avoid foolish controversies and genealogies and strife and disputes about the Law, for they are unprofitable and worthless. Reject a factious man after a first and second warning, knowing that such a man is perverted and is sinning, being self-condemned. But avoid foolish controversies and genealogies and strife and disputes about the Law, for they are unprofitable and worthless. Reject a factious man after a first and second warning, knowing that such a man is perverted and is sinning, being self-condemned."

- Titus 3:1-11

On Pope Benedict XVI and Justification By Faith

Is the Pope Catholic? I came across Pope Benedict XVI's words from November 19, 2008. He states:

"The relationship between Paul and the Risen One became so deep as to induce him to maintain that Christ was no longer solely his life but also his very living, to the point that to be able to reach him death became a gain (cf. Phil 1:21). This is not to say he despised life, but that he realized that for him at this point there was no other purpose in life and thus he had no other desire than to reach Christ as in an athletics competition to remain with him for ever. The Risen Christ had become the beginning and the end of his existence, the cause and the goal of his race. It was only his concern for the development in faith of those he had evangelized and his anxiety for all of the Churches he founded (cf. 2 Cor 11:28) that induced him to slow down in his race towards his one Lord, to wait for his disciples so they might run with him towards the goal. Although from a perspective of moral integrity he had nothing to reproach himself in his former observance of the Law, once Christ had reached him he preferred not to make judgments on himself (cf.1 Cor 4:3-4). Instead he limited himself to resolving to press on, to make his own the One who had made him his own (cf. Phil 3:12)."

And again:

"It is precisely because of this personal experience of relationship with Jesus Christ that Paul henceforth places at the centre of his Gospel an irreducible opposition between the two alternative paths to justice: one built on the works of the Law, the other founded on the grace of faith in Christ. The alternative between justice by means of works of the Law and that by faith in Christ thus became one of the dominant themes that run through his Letters: "We ourselves, who are Jews by birth and not Gentile sinners, yet who know that a man is not justified by works of the law but through faith in Jesus Christ, even we have believed in Christ Jesus in order to be justified by faith in Christ, and not by works of the law; because by works of the law no one will be justified" (Gal 2:15-16). And to the Christians of Rome he reasserts that "all have sinned and fall short of the glory of God, they are now justified by his grace as a gift, through the redemption which is in Christ Jesus" (Rm 3:23-24). And he adds "we hold that a man is justified by faith apart from works of the law" (Ibid., v. 28)..."

And again:

"At the moment of his encounter with the Risen One he understood that with Christ's Resurrection the situation had changed radically. With Christ, the God of Israel, the one true God, became the God of all peoples. The wall as he says in his Letter to the Ephesians between Israel and the Gentiles, was no longer necessary: it is Christ who protects us from polytheism and all of its deviations; it is Christ who unites us with and in the one God; it is Christ who guarantees our true identity within the diversity of cultures. The wall is no longer necessary; our common identity within the diversity of cultures is Christ, and it is he who makes us just. Being just simply means being with Christ and in Christ. And this suffices. Further observances are no longer necessary. For this reason Luther's phrase: "faith alone" is true, if it is not opposed to faith in charity, in love. Faith is looking at Christ, entrusting oneself to Christ, being united to Christ, conformed to Christ, to his life. And the form, the life of Christ, is love; hence to believe is to conform to Christ and to enter into his love. So it is that in the Letter to the Galatians in which he primarily developed his teaching on justification St Paul speaks of faith that works through love (cf. Gal 5:15)."

In this address he is simply saying, look justification by faith, in so far as you are not liberated from good works. I take this to mean, do not use your freedom for a liscence to sin. He end stating:

"At the end, we can only pray the Lord that he help us to believe; really believe. Believing thus becomes life, unity with Christ, the transformation of our life. And thus, transformed by his love, by the love of God and neighbour, we can truly be just in God's eyes."

- Pope Benedict XVI, St. Paul (13): "The Doctrine of Justification: From Faith to Works," to the General Audience at St. Peter's Square, November 19, 2008. http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081119_en.html

On Paul's Emphasis on Justification by Faith

It may be argue that Paul's impetus for developing the doctrine of justification by faith was a result of theological pragmatism in order to aid his mission to the Gentiles. This is wrong. J. Gresham Machen provides classic advice for understanding Pauline theology:

"The real reason why Paul was devoted to the doctrine of justification by faith was not that it made possible the Gentile mission, but rather that it was true. Paul was not devoted to the doctrine of justification by faith because of the Gentile mission; he was devoted to the Gentile mission because of the doctrine of justification by faith."

- J. Gresham Machen, The Origin of Paul's Religion (London: Hodder & Stoughton, 1921), 288f.