PART FOUR

AN EXPOSITION OF THE ESCHATOLOGY OF ROMANS

THE ISRAEL OF GOD

CHAPTER II

THE GOSPEL OF GOD

THE BOOK OF ROMANS-

-Section 1 - THE GOSPEL OF JUSTIFICATION

*-THE GOSPEL AND US - JEWS AND GENTILES

“PAUL, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God which He promised before through the prophets in the Holy Scriptures, concerning His Son.  Who was born of the seed of David according to the flesh, who was declared to be the Son of God with power, according to the Spirit of Holiness, by the resurrection from the dead; Even Jesus Christ our Lord. Through whom we received grace and apostleship, unto obedience of faith among all the nations, for His name's sake; Among whom are you also called to be Jesus Christ's.  To all that are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.” (Rom.1:1-7)

aaron- The apostle Paul, here in Romans chapter one, formally introduces his readers to the gospel of God.

1. The prophets did predict the gospel, the good news of His Son:

(a) Born according to the flesh, of the seed of David.

(b) Declared to be the Son of God with power, by His resurrection from the dead.

2. This gospel of God is given to ALL THE NATIONS unto obedience of faith.

“First, I thank my God through Jesus Christ for you all, that your faith is proclaimed throughout the whole world.  For God is my witness, whom I serve in my spirit in the gospel of His Son. How unceasingly I make mention of you, always in my prayers making request, if by any means now at length I may be prospered in the will of God to come unto you.  For I long to see you that I might impart unto you some Spiritual gifts, to the end you may be established: That is, that I (myself, being) with you, may be comforted in you.  Each of us by the others faith, both yours and mine.  And I would not have you ignorant, brethren, that many times I planned to come unto you (and was always hindered), that I might have some fruit in you also, even as in the rest of the Gentiles.” (Rom.1:8-13)

“I am a debtor both to Greeks and to barbarians, both to the wise and to the foolish.  So, as much as is in me, I am ready to preach the gospel to you also that are in Rome.  For I am not ashamed of the gospel, for it is the power of God unto salvation to everyone that believes; To the Jews first, and also to the Greeks.  For therein is revealed a righteousness of God from faith unto faith. As it is written: But the righteous shall live by faith.” (Rom.1:14-17)   

aaron-

3. The statement that "the gospel is the power of God unto salvation to everyone who believes.  To the Jews first and also to the Greeks." is of major importance in understanding the inclusiveness of this dispensation of God.  It shows the intended universal character of God’s reconciliation in fulfillment of Abraham’s Covenants.

(a) We must be able to receive and understand the fundamental message from the book of Romans: which is the gospel message: which is clearly reflected in the evident transitional change in God's salvation program.

(b) We must understand that God has now expanded His salvation program to incorporate all peoples, tribes, tongues, and nations; everyone who believes; the Jews and the non-Jews alike.  Which must be understood as the fulfillment of Old Testament prophecy—which fulfilled God’s covenant promise to father Abraham.

(c) We must also understand that the Church age represents the fulfillment of The Year of Jehovah's favor as proclaimed by Jesus in Lu.4:18 and 19 [Ref. Isa.61:1 and 2a; 42:1 and 9; and 49:6 and 8]         

Ref. vv. 16, 17

aaron-I would also add, where John Calvin sees within this Scripture "the gospel of Christ" as simply the vocal preaching, I believe this verse has a more detailed definition: "The gospel of Christ is the power of God unto salvation to everyone that believes; to the Jews first, and also to the Greeks."  This verse, to begin, shows us the universality of the gospel—It is to everyone who believes in Jehovah.  It tells us that God has now, in exact fulfillment of His promise to father Abraham, expanded His salvation program to include all Jews and all non-Jews alike. 

This language is explaining the beginning steps in the leveling process—the universality of justification. 

The remainder of the leveling process is accomplished for us in verses 18-32—the universality of condemnation. 

Then Romans chapter two is devoted entirely to a variety of explanations and specifics on precisely how the universality of justification and condemnation works.

“On the power of God, Pareus observes, that the abstract, after the Hebrew manner, is put for the concrete.  Power means the instrument of God's power; that is, the gospel is an instrument rendered efficacious by divine power to convey salvation to believers: or, as STEUART says, ‘It is powerful through the energy which He imparts, and so it is called His power.’  CHALMERS gives this paraphrase, ‘It is that, which however judged and despised as a weak instrument by the men of this world—It is that, to which He, by His own power, gives effect for the recovery of that life which all men had forfeited and lost by sin.’”

$$  "The gospel is a divine act, which continues to operate through all ages of the world, and that not in the first place outwardly, but inwardly, in the depths of the soul, and for eternal purposes."--Dr. OLSHAUSEN. 

Calvin's Commentary - Romans - pp.62, 63 footnote 1

aaron-This is a prime example of the visible giving way to the invisible.  According to this last statement, the application of the gospel affects only the inward parts of man.  Thus, these conclusions, as current history proves, would seem now, to give no eternal value what so ever to the visible initiatory rites that God has so graciously given to His peoples.  Our main problem is with our inability to comprehend God’s power that is nominally received by all through the obedient performance of His commanded visible institutional initiatory rites of Circumcision and Baptism. <**>

"The causative (g`ar), indicates a connexion with the preceding, that the gospel is the power of God: the reason is, because by the gospel is revealed the righteousness of God, that is, made known by it is a way of righteousness and of obtaining life before God, which neither the law, nor philosophy, nor any other doctrine, was able to show."--PAREUS.   

Calvin's Commentary - Romans - p.63 footnote 1

 <*>

“(1)"The righteousness of God," has been the occasion of much toil to critics, but without reason: the very context is sufficient to show its meaning, it being what the gospel reveals, and what the gospel reveals is abundantly known from other passages.  Whether we say, it is the righteousness which is approved of God, as CALVIN says, or provided by God, or contrived by God, or imputed by God, the meaning does not materially differ, and indeed all these things, as it is evident from Scripture, are true respecting it.

There is more difficulty connected with the following words (from faith to faith - ek pisteos eis pistin). 

The view which CALVIN gives was adopted by some of the Fathers, such as THEOPHYLACT, and CLEMENS ALEXANDRINUS; and it is that of MELANCTHON, BEZA, SCALIGER, LOCKE, and many others.

From POOLE we find that CHRYSOSTOM gives this exposition, "From the obscure and inchoate (beginning) faith of the Old Testament to the clear and full faith of the New;" and that AMBROSE'S exposition was the following, "From the faith or fidelity of God who promises to the faith of him who believes." 

But in all these views there is not that which comports with the context, nor is the construction very intelligible -"revealed from faith," what can it mean?.. Then it would be, "The righteousness of God by faith, or which is by faith:" this is revealed in the gospel "to faith," that is, in order that it may be believed; which is often the force of (eis [to]) before a noun;”

Calvin's Commentary - Romans - p.64 footnote 1                         

aaron-I believe that within AMBROSE'S exposition

(1)"From the faith or fidelity of God who promises

(2) to the faith of him who believes." lies the most accurate interpretation of Rom.1:17—from faith unto faith.

John Calvin writes:

"But instead of the expression he used before, "to every one who believeth," he says now, from faith;

(1) for righteousness is offered by the gospel, and is received by faith.  And he adds,

(2) to faith: for as our faith makes progress, and as it advances in knowledge, so the righteousness of God increases in us at the same time, and the possession of it is in a manner confirmed.  When at first we taste the gospel, we indeed see God's smiling countenance turned toward us, but at a distance: the more the knowledge of true religion grows in us, by coming as it were nearer, we behold God's favor more clearly and more familiarly.  What some think, that is here an implied comparison between the Old and New Testament, is more refined than well-founded; for Paul does not here compare the fathers who lived under the law with us, but points out the daily progress that is made by every one of the faithful."  Calvin's Commentary - Romans - p.65   

"For I am not ashamed of the gospel: for it is the power of God unto salvation to everyone that believes; to the Jews first, and also to the Greeks.  For therein is revealed a righteousness of God from faith unto faith: as it is written, But the just shall live by faith." Rom.1:16, 17

aaron-I am encouraged when considering the insights that have been given by John Calvin and others.  I am also convinced by the Scriptures and by the Spirit that guides us to the truth of God, that what God is talking about and establishing in Rom.1:17, is simply the salvation process.  This interpretation is necessary because of what is accomplished in this Scripture - "God's righteousness is revealed".  For anyone to comprehend the righteousness of God, they must have received that initial believing faith from God Himself. 

1) Let us call this first faith that is received by a believer, JUSTIFYING FAITH.  For the Scriptures clearly tell us in Heb.11:1 that "Faith is the substance of things hoped for, the EVIDENCE of things not seen."  I would also define this faith that is pictured here in Hebrews and Romans, as our SAVING FAITH.  Which would also be consistent with what God has told us in Eph.2:8-9 "For by GRACE you have been saved through FAITH, and that NOT OF YOURSELVES; it is a gift of God, NOT OF WORKS, LEST ANYONE SHOULD BOAST."  Since salvation is completely in the hands of God and is freely given to all who believe, the first faith we receive must of necessity be that blessed gift from the Creator God through the powerful working of His Holy Spirit. 

It is exactly as AMBROSE stated in his exposition:         

(1) "From the faith or fidelity of God who promises." 

We can also say that this first faith is MONERGISTIC--A DIVINE INITIATIVE—totally infused by God alone.  

2) The second faith that is pictured in Rom.1:17 would be our SANCTIFYING FAITH—the faith we live by: for "it is written, The just shall live by faith."  I would also call this second faith, ABIDING FAITH.  That faith that is pictured in Gal.5:22 as one of the fruit of the Holy Spirit.  This is that faith that grows within us and is strengthened continually by the Word of righteousness. 

AMBROSE'S exposition would say that this second faith is—

(2) "the faith of him who believes". 

We can also say that this second faith is SYNERGISTIC—the action of God and man working together for the growth and endurance of his salvation.

First faith = Gift (Rom.12:3) of the Spirit;

Second faith = Fruit (Gal.5:22) of the Spirit.

-RIGHTEOUSNESS BY FAITH, WITHOUT THE LAW

To begin, Christ is the complete means of our "Righteousness by faith".  "But of Him are you in Christ Jesus, who was made unto us wisdom from God, and righteousness and sanctification, and redemption: that, according as it is written, He that glories, let him glory in the Lord."  1Cor.1:30-31  And Rom.10:4 tells us that "Christ is the end of the law unto righteousness to every one that believes."

Now if the law was intended for our use as an instructional tool, it only makes sense that it (the law) had an ultimate consummation in view.  I must also point out that the early manifestation of this principle, "Righteousness by faith", commenced way back with father Abraham: "And he (Abraham) believed in Jehovah; and He (Jehovah) reckoned it to him for righteousness." Gen.15:6 /Rom.4:3 /Gal.3:6  

We are then told that the law actually came into existence four hundred and thirty years after that specific encounter between Abraham and God.  "Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after (Abraham’s Covenants of Grace), does not disannul, so as to make the promise of no effect." Gal.3:17 /Gen.17

The complex element that we are trying to explain here is that continuing hereditary line belonging to the hidden historic Israel—the Israel of God.  This is that same line that, beginning even back in the Garden of Eden, was already formulated within God's redemptive plan. 

Then it is the Book of Romans that best explains this continuance, even from the beginning of time itself.  When God gave us the example of choosing between the sacrifices of Cain and Abel in Gen.4:/Heb.11:4, He has essentially stated that He is in complete control and that He personally does all of the choosing /or electing. (Ref. Rom.9:9-12)  “For this is a word of promise, According to this season will I come, and Sarah shall have a son.  And not only so; but Rebecca also having conceived by one, even by our father Isaac—for the children being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of Him that calls, it was said unto her, The elder shall serve the younger.” (Ref.Gen.18:10; 25:23)

aaron-With the clear New Testament conformation of this revelation in hand, this is surly an early look at the formation and composition of God’s visible Covenant of Bondage and God’s invisible Covenant of Promise. (Ref.Gal.4:21-26)  I do not believe that Righteousness was ever conferred upon anyone, outside of the free gift of grace that comes only from God.  And this sovereign principal concerning God’s righteousness would be applicable toward both God’s gracious visible dispositions and God’s gracious invisible dispositions.  As God’s grace, because of Christ’s finished propitiatory work upon the cross, does always freely flows out to whomever God wills.

<*>

-DEFINE THE LAW WITH RESPECT TO GRACE-

The law was given for all mankind as a basic guide to understanding God: Then it is intended to instruct the visible creation in their relationship with the invisible Creator.

“Now we know that what things so ever the law says, it speaks to them that are under the law; that every mouth may be silenced, and all the world may be brought under the judgment of God: because by the works of the law shall no flesh be justified in His sight; for through the law comes the knowledge of sin.”

“But now apart from the law a righteousness of God has been manifested, being witnessed by the law and the prophets; even the righteousness of God through (the) faith of Jesus Christ unto all them that believe; for there is no distinction; for all have sinned, and fall short of the glory of God;” Rom.3:19-23

“But the Scripture shut up all things under sin, that the promise by faith in Jesus Christ might be given to them that believe.”

“So that the law is become our tutor (schoolmaster) to bring us unto Christ, that we might be justified by faith.”

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**“But before faith came (**To the non-Jews), we were kept inward under the law, shut up unto the faith which should afterwards be revealed.”  Gal.3:23

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          “But now that faith is come, we are no longer under a tutor.  For you are all sons of God, through the faith of Christ Jesus.”  Gal.3:22-25

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aaron-KEY: Two separate considerations are placed here before us in our Scriptural exegesis-

1) JUSTIFICATION:

2) SANCTIFICATION:

Ref. -PAUL - An Outline of His Theology-

Professor Ridderbos writes on pp.171-174:

“We shall have to return to the Pauline concept of faith in the course of our investigation.  In the context in which it occurs here, as faith in Jesus Christ (Rom.3:22, 26 et al.), it receives its specific definition from the contrast with the works of the law, in the sense of the word described above.  For in all the pronouncements in which FAITH is spoken of in connection with righteousness, justification, etc., it has the significance of the means, instrument, way, foundation, channel by which, along which, or on which man participates in the righteousness of God.  This finds its most pregnant expression in the seemingly pleonastic (redundant) phrase "from faith unto faith" in Romans 1:17, that is, from A to Z a matter of faith and nothing else, righteousness sola fide.  The purpose of all these expressions, which nowhere make faith itself the ground or cause of justification, but only ascribe to it a mediating or faith as the ground of justification.  Faith does not justify because of that which it is in itself, but because of that to which it is directed, in which it rests.  For this reason the exclusive emphasis with which faith is here placed over against works has a negative significance insofar as it speaks of man and his share in justification.  Man is justified not on the ground of what he is himself or has or achieves, but precisely on the ground of that which he does not possess and which he in himself does not have at his disposal, but which he must receive, obtain, by faith.  Faith here stands over against works as that which is absolutely receptive and dependent, over against that which is productive, which is able to assert itself.  The "law" of faith stands over against that of works, because it represents the principle, the order, by virtue of which all human claim and boasting are excluded (Ref.Rom.3:27).

For this principle of faith Paul appeals especially to Habakkuk 2:4: "the just shall live by faith" (Rom.1:17; Gal.3:11; cf. Heb.10:38), and to the faith of Israel's progenitor Abraham (Rom.4:2ff.).  He can rightly do so because, notwithstanding all the differentiation that is involved in the application of these Old Testament words to that for which Paul is contending here, faith in these Old Testament examples also consists in renouncing all human possibilities and trusting in the $$ redeeming intervention of God.  Such is expressed very plainly in the further characterization of this faith in Romans 4:17ff., where it is first said of Abraham that he believed in that God who gives life to the dead and calls into existence that which is not; a faith that did  not weaken even in the face of his (Abraham's) own impotence and the barrenness of Sarah's womb (vv.19, 20); in the same way this faith is defined in its present form in which it has come with Christ, as faith in Him (GOD) who raised Jesus Christ our Lord from the dead (v. 24).  The distinctive feature of faith is here again that it stands over against "works," that is, over against any trusting in its own strength or possibilities, and that it utterly entrusts itself to the divine work of redemption.”

aaron-We must always be mindful that this faith that Paul is talking about, is the God given faith that allows us to believe and trust in the One who gave it.

“For this reason in the antithesis of faith and works the term "faith" can be replaced by "the grace of God," with which then the true ground of justification is designated as opposed to works.  This is voiced in all its fullness in Romans 3:22-24 where righteousness is first defined as the "righteousness of God through faith in Jesus Christ for all who believe," and then as "being justified freely by His (God's) grace"          (cf. Rom.5:15, 17).

aaron-Grace is the present manifested gift of God that is conveyed through our God given faith because of Christ’s propitiatory work.  That is, because of complete propitiatory work of Christ on the cross, God’s grace can now freely flow wherever God wills.  This represents the consummation of God’s covenant promise to father Abraham.  We then see that God’s promise to Abraham for a universal reconciliation of all peoples, tribes, tongues, and nations, is rendered efficacious only because of Christ’s complete atonement upon the cross.

Ridderbos wrote—“FAITH REPRESENTS A NEW MODE OF EXISTENCE THAT HAS BEEN GIVEN WITH CHRIST'S ADVENT; it "comes" with the coming of the fullness of the time (Gal.3:23; 4:4), and with the manifestation of the grace of God in the death and resurrection of Christ.  Then it is disclosed that Christ is the end of the law unto justification for everyone who believes (Rom.10:4); likewise the insufficiency, indeed the folly, of trusting in the law is understood, the consciousness of one's own imperfection and guilt is born (Phil.3:4-8), and the Old Testament evidences are discovered.  It is this sequence, and not the reverse, which is able to give us the proper insight into the true nature both of faith and of the grace of God in connection with justification.”

aaron-This reasoning that "FAITH REPRESENTS A NEW MODE OF EXISTENCE" is in a certain sense true, but we must remember that long before Christ's advent, Abraham himself was also absolved of his sins and saved by this same grace through his God given faith.  I would contend that God’s grace through this monergistic faith has always been the basis for God’s salvation.  So rather than observing this revealed faith as “a new mode of existence”, this revealed faith should be properly seen as the full manifestation of God's ever present JUSTIFYING FAITH.  The very same faith that saved father Abraham, as well as all of the other patriarchs and the peoples of Israel whom God has so graciously chosen to Himself, also saves us in the very same manner.  But before FAITH came (to us in the form of our Lord Jesus Christ), we were all kept in-ward under the law, (we were) shut up unto the FAITH which should afterwards be revealed (to us).

This manifested faith that is being more clearly experienced and explained in God’s calling here in the New Testament dispensation, seems generally to accompany the more sophisticated elective activities that would allow for a few of us to proceed into God’s hidden Covenant of Promise.  Which might also be understood now as the manifestation and explanation of God’s visible dispositions that coexist along side God’s invisible dispositions.  God, here in the New Testament dispensation, is more precisely manifesting and explaining the complex characteristics of His Covenants of Grace that He made with Abraham so long ago.  This is the same process that God clearly commenced in Genesis 17, where God initially established His complex Covenant of Grace with father Abraham.  The same covenant that was first visibly manifested with the introduction of the Circumcision of the Flesh Covenant—or the Covenant of Bondage of Galatians 4.  Which surly represents an early manifestation and explanation of what we might identify as God’s established visible dispositions—Israel, the Circumcision, and the Jew.  This revelation to father Abraham gave us the opportunity to better understand our relationship with the invisible Creator God.  Then within His newly formed Abrahamic Covenant of Grace, God immediately went on to introduce the presence of another very special group or line that we have designated as God’s invisible dispositions.  This is the special line that we can now identify as the invisible Messianic Covenant line: The invisible Covenant of Promise of which Isaac was to be the progenitor.  Now for us to understand these complex teachings, we must be able to maintain a clear discernment between God’s visible dispositions and God’s invisible dispositions.

First, observing God’s visible dispositions—the visible Circumcision of the Flesh Covenant: the Covenant of Bondage that God made with Abraham and all of his called visible seed.

Second, observing God’s invisible dispositions—the invisible Messianic Covenant: the invisible Covenant of Promise that God selectively made with the chosen lineage of Isaac.

Then in addition to our being able to discriminate between these complex definitions that involve the visible and the invisible, we must also recognize the necessary coexistence of these visible dispositions along side these invisible dispositions—as they must always be observed within Abraham’s Covenants.

aaron-**It is here that the exact identification of God's peoples is critical to our understanding.  It is not possible for anyone to have a proper understanding of these crucial verses, unless that person has a correct understanding of God's established dispositions.  That is, recognizing that the invisible Christian Church, as a part of the historic Israel—the Israel of God, and its invisible members as Jews and the Circumcision, always abide hidden within the visible Christian Church—Ekklesolia en Ekklesia.  Precisely understanding that these invisible elect identifications would specifically represent only God’s high priestly line: The invisible Messianic Covenant line: the invisible Covenant of Promise. 

aaron-Some additional comments on FAITH as we review its complex meaning.  To have any conclusive understanding of the meaning of faith is to absolutely understand that the word faith has a complex definition—the word FAITH has multiple meanings:                         

The first faith we talked about earlier in this discussion was termed "JUSTIFYING FAITH"—SAVING FAITH—A DIVINE INITIATIVE enacted by God Himself.

Then Our first faith must be understood as our initial witness of the presence and activity of the Godhead Spiritually (1Cor.12:1-6): The full manifestation of one of the elements of the Holy Spirit Himself-1Cor.12:7-11.

aaron-All or some of the gifts of the Holy Spirit may accompany the individual’s salvation process.  I do not think that anyone believes that any person ever had a wit to do with their receiving any of the gifts of the Holy Spirit outside of their simple requests to God. 

I repeat—our basic failure in understanding and properly defining "faith" with its complex meaning, has been our failure first, to absolutely understand and remember that "JUSTIFYING FAITH" is in fact an unearned and undeserved "GIFT" that we receive directly from the Holy Spirit of God.  The initial work of God’s Holy Spirit in the lives of each and every one of His collective peoples.

And secondly, understanding and distinguishing "SANCTIFYING FAITH" from "JUSTIFYING FAITH".  That is, absolutely understanding "SANCTIFYING FAITH" as one of a number of the visible "FRUIT" of the Holy Spirit that is manifested in the lives of God’s collective peoples.

This "JUSTIFYING FAITH", this God given gift of the Holy Spirit, may be observed with some understanding within the Scriptures of Hebrews chapter eleven:  Remember  "faith is the substance of things hoped for, the evidence of things not seen. 

aaron-The intrinsic quality of this first faith, of this justifying faith, creates an extremely difficult environment for understanding.  We must understand the absolute necessity of God's hand in the whole process of our receiving this justifying faith.  It is, in reality, the entire operation of God's gracious redemption as He calls together His whole corporate peoples.

“For by grace have you been saved through faith; and that not of yourselves, it is the gift of God; not of works, that no man should boast.”  Eph.2:8, 9

aaron-I might also suggest, that the faith that is spoken of in this verse from Ephesians, is in fact the faith of Christ: As God’s righteousness comes to us through the faith that Jesus openly demonstrated when He went to the cross for all of God’s peoples. Ref.Rom.3:22

John Calvin writes—“8. For by grace are you saved.  This is an inference from the former statements.  Having treated of election and of effectual calling, he arrives at this general conclusion, that they had obtained salvation by faith alone.  First, he asserts, that the salvation of the Ephesians was entirely the work, the gracious work of God.  But then they obtained this grace by faith.  On one side, we must look at God; and, on the other, at man.  God declares, that He owes us nothing; so that salvation is not a reward or recompense, but unmixed grace.  The next question is, in what way do men receive that salvation which is offered to them by the hand of God?  The answer is, by faith; and hence He concludes that nothing connected with it is our own.  If, on the part of God, it is grace alone, and if we bring nothing but faith, which strips us of all commendation, it follows that salvation does not come from us.”

aaron-This is simply Christ’s faith that is being acted upon by God.  Then keeping in mind that the faith of Christ that we bring is only the monergistic faith that we initially received from God.

“Ought we not then to be silent about free-will, and good intentions, and fancied preparations, and merits, and satisfactions?  There is none of these which does not claim a share of praise in the salvation of men; so that the praise of grace would not, as Paul (shows), remain undiminished.  When, on the part of man, the act of receiving salvation is made to consist in faith alone, all other means, on which men are accustomed to rely, are discarded.  FAITH, THEN, BRINGS A MAN EMPTY TO GOD, THAT HE MAY BE FILLED WITH THE BLESSINGS OF CHRIST.  And so he adds, not of yourselves; that, claiming nothing for themselves, they may acknowledge God alone as the author of their salvation.”

“9. Not of works.  Instead of what he had said, that their salvation is of Grace, he now affirms, that "it is the Gift of God."  Instead of what He had said, "Not of yourselves," he now says, "Not of works." Hence we see, that the apostle leaves nothing to men in procuring salvation.  In these three phrases, he embraces the substance of His long argument in the Epistle to the Romans and to the Galatians, that righteousness comes to us from the mercy of God alone, is offered to us in Christ by the gospel, and is received by faith alone, without the merit of works.

This passage affords an easy refutation of the idle cavil by which Papists attempt to evade the argument, that we are justified without works.  Paul, they tell us, is speaking about ceremonies.  But the present question is not confined to one class of works.  Nothing can be more clear than this.  The whole righteousness of man, which consists in works, nay, the whole man, and everything that he can call his own, is set aside.  We must attend to the contrast between God and man, between grace and works.  Why should God be contrasted with man, if the controversy related to nothing more than ceremonies?

Papists themselves are compelled to own (admit) that Paul ascribes to the grace of God the whole glory of our salvation, but endeavor to do away ** with this admission by another contrivance. *** This mode of expression, they tell us, is employed, because God bestows the first grace.  It is really foolish to imagine that they can succeed in this way, since Paul excludes man and his utmost ability, not only from the commencement, but throughout, from the whole work of obtaining salvation.” 

aaron-**Concerning God’s peoples, is salvation immediate or is salvation progressive?  It would certainly appear that salvation is being viewed here in somewhat of a progressive sense.

REMEMBER, WE MUST DISCRIMINATE BETWEEN

(1)   JUSTIFICATION AND 

(2)   SANCTIFICATION!

It is when we carelessly combine the attributes of JUSTIFICATION AND SANCTIFICATION together, that the clear definition of our salvation by grace alone can begin to become blurred.  Remember JUSTIFYING FAITH /OR GRACE must always be distinguished from SANCTIFYING FAITH /OR GRACE. Ref.Rom.1:17

***”This mode of expression, they tell us, is employed, because God bestows the first grace”,  which is a very interesting statement that is being credited to the Papists.  Nevertheless, this recognition of “the first grace” does fit nicely with our present understanding of the complex character of FAITH /OR GRACE.  We might conclude that GRACE too, in this instance, has a complex definition.  Rather than seeing FAITH and GRACE as having the same general definition, we might be better served if we were to see them both as having complex definitions.  If I were to re-write the Papist statement, I would write it this way—***”This mode of expression, they tell us, is employed, because God bestows the first faith”.  This would more accurately describe God’s monergistic salvation process.  Then all of the future progress in our Christian walk must be credited to our synergistic Sanctification experience—For it is God who works within us both to will and to do for His good pleasure. Ref.Phil.2:13  Being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ. Ref.Phil.1:6

“Many persons restrict the word gift to faith alone.  But Paul is only repeating in other words the former sentiment.  His meaning is, not that faith is the gift of God, but that salvation is given to us by God, or, that we obtain it by the gift of God.” 

Calvin's Commentary - Ephesians - pp.227-229

aaron-Calvin rightly says that the word "gift" should not be restricted to faith alone: for the gift of salvation also includes that blessed grace from God.  I believe that Calvin's above statement should have some added words of inclusion: "His meaning is, not that faith (alone, or only) is the gift of God, but that salvation is (also) given to us by God, or that we obtain it (entirely) by the gift of God."

It is as Professor Ridderbos has previously stated: "For in all the pronouncements in which FAITH is spoken of in connection with righteousness, justification, etc., it has the significance of the means, instrument, way, foundation, channel by which, along which, or on which man participates in the righteousness of God."  Our faith that we receive from God is the one and only right of passage that God has so graciously given to us.

I also believe that our total concentration on the complex definition of faith is fully warranted throughout this study.  We must come to understand the DUAL /or COMPLEX meaning of FAITH to properly understand this eschatology. **

“Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which does so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and perfecter of our faith, who for the joy that was set before Him endured the cross, despising shame, and has sat down at the right hand of the throne of God.”   Heb.12:1-2

“For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but so to think as to think soberly, according as God has dealt to each man a measure of faith.”  Rom.12:3

“To every one as God has distributed, &c. ; for as distribution of grace is various, so every one preserves himself within the due  boundaries of wisdom, who keeps within the limits of that grace of faith bestowed on him by the Lord.”                                           

Calvin's Commentary - Romans - pp.456, 457

“The expression "measure of faith," is differently explained. 

Some, as Beza and Pareus, consider "faith" here as including religion or Christian truth, because faith is the main principle, "as God has divided to each the measure of Christian truth or knowledge." 

Others suppose with Mede, that "faith" here is to be taken for those various gifts and endowments which God bestowed on those who believed or professed the faith of the gospel; "as God has divided to each the measure of those gifts which come by faith, or which are given to those who believe." 

The last view is most suitable to the context.  We may, however, take "faith" here for Grace, and consider the meaning the same as in Eph.iv. 7.  The subject there is the same as here, for the Apostle proceeds there to mention the different offices which Christ had appointed in His Church.—Ed.”

Calvin's Commentary-Romans-p.457

aaron-In the situation sighted above, it may not matter in the meaning if "faith" or "grace" is used: but great caution is advised in the casual use of these words, lest confusion come in.  I do not believe that faith and grace actually have exact reciprocal definitions within their complex characteristics.

“And having gifts differing according to the grace that was given to us, whether prophecy, let us prophesy according to the proportion of our faith;”  Rom.12:6

“Whether prophecy, &c., "Let him who has prophecy, test it by the analogy of faith;

Hence prophecy at this day in the Christian Church is hardly anything else than the right understanding of the Scripture, and the peculiar faculty of explaining it, inasmuch as all the ancient prophecies and all the oracles of God have been completed in Christ and the gospel.  For in this sense it is taken by Paul when he says, "I wish that you spoke in tongues, but rather that you prophesy," (1Cor.xiv. 5;) "In part we know and in part we prophesy," (1Cor.xiii. 9.)  And it does not appear that Paul intended here to mention those miraculous graces by which Christ at first rendered illustrious His gospel; but, on the contrary, we find that he refers only to ordinary gifts, such as were to continue perpetually in the Church.”                                       Calvin's Commentary - Romans - pp.459, 460 <*>

aaron-This is very interesting—“prophecy, to continue perpetually in the Church—prophecy is the right understanding of the Scripture and the peculiar faculty of explaining it.”  Do we presently possess this understanding of “prophecy” within the Christian Church?

“But unto each one of us was the grace given according to the measure of the gift of Christ.”  Eph.4:7

aaron- I would like for a brief moment, to revisit Gal.3:23 :  "But before faith came, we were kept in-ward under the law, shut up unto the faith which should afterwards be revealed."  Here, the Scriptures clearly speak of faith as something that was previously being withheld from the general population: and also the mandate for our prior dependency upon the law for information and guidance.  At this particular point in God's table of time that is being spoken of here, peoples were generally "shut up unto the faith": Implying that this faith was a supernatural substance that was being held completely in the sovereign purpose of God.  The evidence of "which should afterwards be revealed."  This is the active faith that we now have—our justifying faith.

aaron- Then God would also, with the strongest exhortation, remind all of us again—that "the just shall live by faith".  For "the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, FAITH," Gal.5:22

From Martin Luther's Commentary on Romans:

“For therein is the righteousness of God revealed from faith unto faith: as it is written, The just shall live by faith (1:17).  God's righteousness is that by which we become worthy of His great salvation, or through which alone we are accounted righteous before Him.  Human teachers set forth and inculcate (instill) the righteousness of men, that is, who is righteous, or how a person becomes righteous, both in his own eyes and those of others.

Only the Gospel reveals the righteousness of God, that is who is righteous, or how a person becomes righteous before God, namely, (1) alone by faith, which trusts the Word of God.  Thus we read in Mark 16:16: "He that believeth and is baptized shall be saved; but he that believeth not shall be damned."  The righteousness of God is the cause of our salvation.  This righteousness, however, is not that according to which God Himself is righteous as God, but that by which we are justified by Him through  faith in the Gospel.  It is called the righteousness of God in contradistinction to man's righteousness which comes from works.  This human righteousness of works Aristotle clearly describes in the third book of his Ethics.  According to his view, righteousness follows man's works, and is brought about by them; (Y) God's judgment, however, is different, for according to it,

(1)   righteousness (justification) precedes works

and

(2) works grow out of it.”

“The words "from faith unto faith" have been interpreted in various ways.  Some explain them thus: From the faith of the Fathers of the Old Testament to the faith of the New Testament.  This exposition may be accepted, though also it may be contested; for the righteous do not live by faith of past generations, but, as it is written, "The just shall live by (his) faith."  The Fathers believed the same Gospel that we have; for there is but one faith, even though it may not have been as clear to them as it is to us.  The words evidently mean: The righteousness of God comes altogether from (1) faith, but in such a way that (2) there appear constant growth and constant greater clarity, as it is written in II Corinthians 3:18: "We...are changed into the same image from glory to glory."  The words "from faith unto faith" therefore signify (2) that the believer grows in faith more and more, so that he who is justified becomes more and more righteous (in his life).  This he adds in order that no one might think that he has already apprehended (Phil.3:13) and so ceases to make progress (in their sanctification); for that indeed means that he begins to fall behind.  St. Augustine explains the words in the eleventh chapter of his book Concerning the Spirit and the Letter thus: "From the faith of those who confess it with the mouth to the faith of those who actually obey it."       -Amen-   

Commentary on ROMANS - Martin Luther - pp. 40 - 42

aaron-This statement from St. Augustine "From the faith of those who confess it with the mouth to the faith of those who actually obey it." would seem to negatively imply some distinction or potential disconnect here in the Christian walk.  We need to keep in mind that our salvation begins as an event when we receive the justifying FAITH to believe, and continues on as a sanctifying process as we daily grow in His GRACE as we walk with God.  That is, that our (2) SANCTIFYING FAITH /or ABIDING FAITH actually grows out from our (1) JUSTIFYING FAITH /or BELIEVING FAITH.  Keeping in mind that the one faith is a gift of the Spirit and the second faith is one of the fruit of the Spirit—as a gift received would mark a particular event, and the growth of our fruit would indicate a developmental process.