Daily Bread - 06/22/07

Romans 4:3 - For what does the scripture say? " Abraham believed God and it was counted to him for righteousness."

The word translated counted (logizomai), is found many times in the New Testament (40 times) and may be translated a dozen or more ways. As we consider this one shade of meaning "counted/considered" we are dealing with how "real" righteousness was in Abraham's life. Ultimately, our question focuses on how "real" righteousness is for us today. Is the righteousness so often mentioned in the Bible a non- reality, a concept of conduct that does not exist in the nature and behavior of man? Has the New Testament saint been made the righteousness of God in Christ Jesus? (2 Corinthians 5:21) Or, are the New Testament saints just as wicked as ever but called righteous by God even though they are not?

When we consider the context in which the idea of "imputed righteousness" is developed we must first consider the man Abraham. We must be certain that our conclusions fit the description given of him in the Old Testament. We must also recognize that Paul is using Abraham as a model of conversion and understand the similarity of Abraham's conversion to that of the whole world. Paul is making an argument about righteousness by faith instead of an earned righteousness, through the works of the Law. When God called Abraham he was not circumcised nor reading the Torah, or doing Mitzvahs and a host of other religious observances to obtain eternal life through acts of self-righteousness, (all of these practices were common to the Jews of that day). Rather, Abraham was everything that any Gentile is when God called him. Paul argues therefore, that because Abraham was willing to respond to the word of God and believe what God said it was counted for righteousness. Abraham believed that God would bring forth his redemption and therefore placed all of His confidence in Him. "The meaning, therefore, cannot possibly be that the mere act of believing which is as much a work as any other piece of commanded duty (Jn 6:29; 1Jn 3:23) was counted to Abraham for all obedience. The meaning plainly is that Abraham believed in the promises which embraced Christ (Ge 12:3; 15:5, &c.), as we believe in Christ Himself; and in both cases, faith is merely the instrument that puts us in possession of the blessing gratuitously bestowed" (Jamieson, R., Fausset, A. R., Fausset, A. R., Brown, D., & Brown, D. (1997). A commentary, critical and explanatory, on the Old and New Testaments. On spine: Critical and explanatory commentary. (Ro 4:3).).

To say that there were no acts of obedience involved in Abraham's relationship with God would be the furthest thing from the truth. Abraham demonstrated absolute obedience and consecration to God's word. Abraham left his family and home and followed God to a strange land with the most extreme risk to his life and to those that were with him (Genesis 12-15:6). It is revealed in Hebrews that Abraham did not even know where he was going he was simply obeying God with absolute consecration (Hebrews 11:8-10). We must be willing to understand that Paul is making a point that Abraham like the Gentiles had not been circumcised nor had he done any other cultic rituals relating to the Law when God considered him righteous, (rituals that the Jews held to be essential to gain a righteous status with God). Abraham's righteousness was found in his willingness to believe God in the face of all the impossibilities and fully surrender to God's salvation (Genesis 15:6).

When we consider the Hebrew word that is used in Genesis 15:6 it only serves to underscore a meaning that is much broader than many theologians would limited it to, "And he believed in Yahweh and he was thought of or esteemed as (chashav) righteous." The very fact that there is a number of ways to correctly translate this word should give us pause as to how rigid we attempt to define its meaning. To derive from this word a concept that righteousness is only "imputed" and never becomes a living reality in an individual would be a mistake. One thing is for certain: we could never conclude that Abraham did not walk in consecration and obedience to God! He so walked in obedience to God that He was called the friend of God and was God's confidant (Genesis 18; 22; Isaiah 41:8). To place Abraham in a category of wicked transgressors who have no regard for God's word and ways is ridiculous. To make the righteousness that he had by faith something akin to a modern day Christians who have little regard for holy living is even more ridiculous. One of the most important issues that Paul was addressing is that righteousness only comes by Jesus Christ. Was Abraham in need of a savior? Yes, and Paul makes it very clear that the promise that Abraham believed was that of the coming seed (Galatians 3:16). The seed that he was promised was Christ Jesus who would grant to all men the gift of righteousness through the redemption that is in His name (Galatians 3:21). For us to consider our righteousness by faith in light of Abraham's righteousness by faith then we must be willing to match up faith to faith, faithfulness to faithfulness and obedience to obedience. As Paul uses Abraham as the example of conversion we must see a faith that absolutely believes, trusts, obeys and relies on the promise of God. Abraham's faith demonstrates to us a person who was willing to fully identify himself with God and His ways.

When we consider the reality of the righteousness that we have been given we must understand it in terms of the righteousness of Jesus. Jesus is our righteousness and His righteousness was given to us as a gift, in an instant of time, at the moment that we were willing to believe God and call upon the name of the Lord (Acts 16:31; Romans 10:9-10). The righteousness of God was imparted to us as much as the new life in Christ was imparted. If Jesus has come into our heart and if the Spirit of God has come into our lives, if we have been made a new creation then righteousness has been imparted. Why, because the Spirit of God is the source of that righteousness. Where you find Jesus you will find His righteousness. True righteousness is not the cultic activities of the Law but the righteousness that was expressed by Jesus. Therefore, when John identified the right kind of righteousness in his First Epistle he said, He that does righteousness is righteous even as He is righteous (1 John 3:7).

Just as Abraham was called by God, not based on any works of righteousness, so are we. God granted righteousness to Abraham because He was willing to believe in the promised seed, Christ Jesus. The gift of righteousness has also been given to us because we have believed. We possess this gift not because of any works of righteousness that we have done but because of His great love with which He has loved us. We did not have to earn it rather He gave it to us by making us a new creation. The righteousness that we have been given transcends the righteousness that Abraham had; they are only similar up to the point of conversion. Whereas Abraham's righteousness is viewed in light of His faithfulness to the covenant ours takes on a deeper dimension because we have received the promise of the new creation. It cannot be said that Abraham was made the righteousness of God in Christ Jesus neither that he was created in righteousness and true holiness as we are. Through Abraham's obedience and consecration he lived as one of the great representatives of God. Through his faith in the coming redeemer he became the Father of faith (John 8:56; Romans 4:16).

Today, the world is in desperate need of seeing Jesus. God's New Covenant that He gave to us in Christ Jesus was established so that Jesus would be manifested in our lives. As we walk in the Spirit, in obedience to God, we learn to function in all of the ways of this free gift of righteousness. The love and nature of Jesus Christ, who lives within us, is revealed as we yield to the Holy Spirit.

Be blessed,

Pastor Mark Spitsbergen
abidingplace.org