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Featured Adam Clarke Commentary on Romans 4:5...

Discussion in 'Baptist Theology & Bible Study' started by SovereignGrace, Sep 22, 2016.

  1. Yeshua1

    Yeshua1 Well-Known Member
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    Back upbefore that all happened...

    When did God choose us to get saved in Christ, and how did he accomplish that?
     
  2. Yeshua1

    Yeshua1 Well-Known Member
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    Thank you!
     
  3. Van

    Van Well-Known Member
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    Let me ask you that question, when did God choose us for salvation through faith in the truth, 2 Thessalonians 2:13. You ask question after question, but when I ask you, silence. Whatever happened to do unto others as you would have them do unto you?

    My answer is when God credited our faith as righteousness. Romans 4:4-5, 23-24. Ever read we were saved by grace through faith, meaning our faith preceded our salvation?

    Turning back to the topic -
    1) Is the dispute over whether God justifies the ungodly? Nope, God does justify the ungodly.
    2) Does Romans 4:4-5 say God declares righteous any sinner who believes? Nope It says God credits the believers faith as righteousness to the believer. The sinner is not declared righteous.
    3) Does 2 Corinthians 5:21 say God credits Christ's righteousness to us? Nope. It says we become the righteousness of God in Him.
    4) Does Romans 3:21-24 day how we are justified? Yes, through our redemption (being placed in Christ) which is in Jesus Christ. Imputed righteousness is nowhere to be found.
    5) Does Galatians 2:20 say our sins were imputed to Christ? Nope OTOH our sin burden (body of flesh) is removed by the circumcision of Christ, Colossians 2:11

    Imputed righteousness is just another nameless doctrine myth. We are made righteous in Him.
     
  4. SovereignGrace

    SovereignGrace Well-Known Member
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    A Double Transfer

    “Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness. How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised.”
    - Romans 4:9–10

    Paul’s focus on justification and tight argumentation regarding this doctrine in Romans 4 requires careful attention, so we will summarize what we have seen thus far before moving on to verses 9–10. Remember that Paul introduces his discussion by explaining that the doctrine of justification by faith alone apart from the works of the law is not a repudiation of God’s law, for the law itself reveals this doctrine (Rom. 3:21). Turning to the law—the five books of Moses—Paul notes that Abraham was justified by faith alone (4:1–3; see Gen. 15:6). Justification—God’s legal declaration that we are righteous before Him—is a gift we receive, not a reward that our faith merits. Instead, faith is counted/imputed for the end of righteousness. Faith itself is not righteousness but an instrument by which we lay hold of righteousness (Rom. 4:4–5).

    In justification, our faith is not righteousness, so it is not the evidentiary basis or grounds upon which God declares us as righteous. Faith is the Lord’s chosen means of transferring the grounds for His declaration to our account. Justification by faith involves a double transfer or a double imputation: one negative and one positive. When we are justified by grace alone through faith in Christ alone, our sin is not credited to our account (vv. 6–8). God negatively imputes or removes sin from our legal record, although this does not mean the Lord is ignorant of our sin or overlooks it. Even while we are ungodly in practice, the Lord does not hold us legally accountable for our sin when we trust in Christ alone (v. 5). Justification is positional, not existential. In other words, justification does not effect an inward transformation, and God does not wait until our works meet His perfect standard before He declares us righteous. Transformation takes place—we are given new hearts and a new disposition to obey the Lord—but this is regeneration and sanctification, not justification. Regeneration precedes the faith by which we are justified, and the ongoing process of sanctification—of becoming holy in practice—follows justification (John 3:3; Rom. 6).

    In justification, God positively imputes or credits Christ’s perfect righteousness to our account (Rom. 5:18–19; 2 Cor. 5:21; Phil. 3:8–9). We will discuss this further in due time. Today, we note the importance for Paul’s overall argument of the time at which this crediting took place for Abraham. Abraham was declared righteous before He was circumcised. This means God justifies us before and apart from our obedience (Rom. 4:9–10).

    Coram Deo
    Martin Luther comments: “Righteousness is given through imputation without works, and … this takes place through the nonimputation of unrighteousness. It is the same thing, whether we say, ‘to whom God imputes righteousness’ or, ‘to whom the Lord does not impute sin,’ that is, unrighteousness.” Justification frees us from the burden of our guilt. If we are in Christ, we never have to fear that God will hold our sin against us because it has been removed from our account.

    Passages for Further Study
    Psalm 130:3–4
    Jeremiah 33:8
    Micah 7:18–20
    Colossians 2:13–15



    http://www.ligonier.org/learn/devotionals/double-transfer/
     
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  5. SovereignGrace

    SovereignGrace Well-Known Member
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    What is more, I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God on the basis of faith. I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, and so, somehow, attaining to the resurrection from the dead."[Philippians 3:8-11]

    Paul knew any righteousness he had came through the imputed righteousness of the Christ.
     
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  6. Internet Theologian

    Internet Theologian Well-Known Member

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    2 Thessalonians 2:13 is not saying that God chose any person because of something in them, as Van falsely asserts. The passage is instead showing into what spiritual state the truly converted are placed, which is evidence of God choosing them (context). This state is Sanctification of the Spirit and belief in the truth. The reason we believe is because we were/are converted, it is not the cause of true conversion. This is to be a great comfort to the elect, seeing the fruit of their true conversion, and conveys nothing as to themselves or as to why, but only shows what God Himself had wrought within them.

    Note that Paul starts off the passage with 'But we' which shows them (true believers) as exempt from deception (note the preceding passage). He ends this in verse 13 by showing God's work in His elect, again, the state into which true believers are brought; Sanctification of the Spirit and belief of the truth.

    Van is employing the same error as false sects; using one verse, out of context, filled with presuppositions, telling the verse what it says instead of allowing truth to speak - i.e. proof-texting.
     
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  7. SovereignGrace

    SovereignGrace Well-Known Member
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    The Exhilaration Of Double Imputation (Part 3)

    What Does a Gospel Without Double Imputation Look Like

    1. A gospel without double imputation is a gospel where God forgives us because we tell Him we're sorry. God is bound by His character and nature - He cannot violate His demand for justice. All of mankind must suffer the just wrath of God for eternity in hell unless . . . a substitute stands in our stead!

    2. A gospel without double imputation is a gospel where Jesus died to give us a second chance. A man who is unregenerated by the Holy Spirit is a man dead in sin (Ephesians 2:1-3). A second chance is no use to a corpse. He needs the Divine intervention of resurrection power!

    3. A gospel without double imputation is a gospel with a god who loves us but requires no justice. If God were unjust He would not be loving.

    4. A gospel without double imputation is a gospel where Jesus is an example but not a substitute. Passages such as Phillipians 2 certainly teach us that Jesus set an example how we should live. But it is His role as a penal substitute that only makes that possible. Jesus came to do something we are incapable of doing - fulfill the law without sinning. Jesus came to suffer what we cannot endure - take the punishment of God's wrath in the place of sinners. It is only possible to follow Him as your example after you have trusted Him (in repentant faith) as your penal substitute. Modern catch phrases like "live the gospel" and "you are the gospel" are ludicrous in the light of the fact that we should be proclaiming the One Who is completely unlike we are as fallen men.

    5. A gospel without double imputation is a gospel where conversion requires a decision but not a transforming work of the Holy Spirit. Does your salvation hinge on the prayer you pray or on the finished work of the One you are praying to?

    6. A gospel without double imputation is a gospel where people are victims but not guilty criminals. Therapy and self-esteem are hindrances to true repentance. It is only when we see ourselves in the true light of our wretched depravity that we can see the kindness of God demonstrated in sending Jesus to die for sinners. Sinners who need forgiveness more than social justice. Sinners who need imputed righteousness more than hedonistic happiness.

    7. A gospel without double imputation is a gospel where repentance is an option but not a command. "The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead." (Acts 17:30-31)

    8. A gospel without double imputation is a gospel that says plenty about "global warming" but is silent about "global burning". A gospel without double imputation is a gospel that frightens lost men with the ecological plight of this world but neglects to warn of their eternal plight in the world to come.

    100 years ago someone spoke prophetically about today when he said:

    I consider that the chief dangers which confront the coming century will be religion without the Holy Ghost, Christianity without Christ, forgiveness without repentance, salvation without regeneration, politics without God, and heaven without hell.

    Can you guess who said that? I will answer that question on Monday with the final installemtn in this series - What Does A Gospel With Double Imputation Look Like?


    http://onceuponacross.blogspot.com/2010/04/exhilaration-of-double-imputation-part_09.html
     
  8. SovereignGrace

    SovereignGrace Well-Known Member
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    The Exhilaration Of Double Imputation (Part 4)

    In Part 3 I gave eight points of what a gospel devoid of double imputation looks like. Today, in the final installment, I am giving eight points of what a Gospel with double imputation looks like.

    Also, in Part 3, I asked the following question.

    100 years ago someone spoke prophetically about today when he said:

    I consider that the chief dangers which confront the coming century will be religion without the Holy Ghost, Christianity without Christ, forgiveness without repentance, salvation without regeneration, politics without God, and heaven without hell.

    Did you guess who said that? It was William Booth, the founder of the salvation army. Obviously, a denomination can change a lot in a hundred years!

    What Does a Gospel With Double Imputation Look Like

    Therefore, if anyone is in Christ, he is a new creation (2 Corinthians 5:17a).

    1. A Gospel with double imputation is a Gospel where conversion is a miracle. You are not an upgraded model, but a new creature, regenerated by the Holy Spirit.

    The old has passed away; (2 Corinthians 5:17b)

    2. A Gospel with double imputation is a Gospel where, prior to conversion, we are described as dead in trespasses and sin (Ephesians 2:1). And dead men need a lot more than a second chance - they need resurrection power. It doesn't mean that we stop sinning but it does mean that we have a new relationship with sin. The sin we once embraced we now despised. The peace that held sway between our spirit and our flesh has now given way to full scale war!

    behold, the new has come (2 Corinthians 5:17c).

    3. A Gospel with double imputation is a Gospel where God gives a new heart with new desires (Ezekiel 36:25-27) - a love for righteousness and a hatred for the sin we once loved.

    All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; (2 Corinthians 5:18)

    4. A Gospel where conversion is totally a work of God and not of the human will. Any gospel based upon a human decision fails to understand Who does the converting and the miraculous nature of that conversion.

    that is, in Christ God was reconciling the world to himself, not counting their trespasses against them (2 Corinthians 5:19a).

    5. A Gospel with double imputation is a Gospel where Christ is infinitely more than an example but a propitiation (Romans 3:25). Paul Washer believes that Romans 3:25 is the greatest verse in the Bible because it talks about Christ as a propitiation. Propitiation describes a sacrifice that takes away sin and satisfies wrath. God has wrath and you can't solve the problem by denying this explicit truth (as many vainly try). Every time you break God's law by lying, stealing, sex outside of marriage, or even a lustful thought, or any other part of God's law - God cannot violate His demand for justice because He is good. Most people try to reassure themselves as they face eternity with the thought that God is good and loving. Yes God is good and loving - and that is exactly the problem. If God overlooks sin He stops being good and loving and becomes corrupt. So either we must burn in hell for all eternity to satisfy His wrath or a substitute must endure God's wrath in our place. Here is where we find God's love.

    How often do you hear Jesus referred to as an example to follow. While there is truth to this idea (Phillipians 2:5-9), it is transcended by Christ's role as a penal substitute. We need the imputed righteousness of Christ before we can even be able to follow Him as an example. Furthermore, the major reason Jesus came, to bring salvation, was because He is not like anybody and nobody can really be like Him. No one could keep the law, and no one could suffer God’s wrath. There are some ways in which I try to follow Jesus’ example but I am a hundred times more greatful that He fulfilled the law that I had broken and suffered the punishment that I deserve. There is the real good news.

    As a footnote commentary on 2 Corinthians 5:19 it is wothwhile responding to universalists (people who believe that everyone will be saved) who try to use this verse to support their heresy. When Paul says that God was "reconciling the world to Himself" he clearly does not mean that everyone is reconciled to God as Rob Bell teaches:

    So this reality, this forgiveness, this reconciliation, is true for everybody. Paul insisted that when Jesus died on the cross he was reconciling ‘all things, in heaven and on earth, to God. This reality then isn’t something we make true about ourselves by doing something. It is already true. Our choice is to live in this new reality or cling to a reality of our own making. (Velvet Elvis p146, emphasis mine)

    We need to remember that Scripture cannot contradict Scripture and other places clearly teach that God divides people into "sheep and goats" (Matthew 25), some will be saved and go to heaven, and others will be damned and go to hell. They are places God has made, not "realities of our own making". Another point is that if everyone is already reconciled then why are Christians given the "ministry of reconciliation" as seen in the prior verse. We also need to remember that Pauls context in 2 Corinthians 5:17 is "if anyone is in Christ" - he is clearly not teaching universalism. The meaning of "world" in 2 Corinthians 5:19 actually refers to:

    the entire sphere of humanity (Titus 2:11, 3:4), the category of beings to whom God offers reconciliation - people from every ethnic group, without distinction. The intrinsic merit of Christ's reconciling death is infinite and the offer is unlimited. However, actual atonement was made only for those who believe (John10:11,15). (John Macarthur, commentary on 2 Corinthians 5:19)

    and entrusting to us the message of reconciliation (2 Corinthians 5:19b).

    6. A Gospel with double imputation is a Gospel where, because of what Christ has done for us, we are given the responsibility to preach that message to every person.

    Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God (2 corinthians 5:20).

    7. A Gospel with double imputation is a Gospel with the responsibility to tell it to others. What a priveledge. God does not need us but has blessed us with a part to play in His redemption plan. I know that Rick Warren says "preach the Gospel, if necessary use words". That's like saying "wash always, if necessary use water". Every time the word "preach" appears in the new testament it means loudly spoken. It is a verbal message. Being salt and light backs up the message but it isn't the message. We cannot live out the Gospel because Christ came to do what we cannot do. We are called to speak about the One Who lived the life that we cannot live, and live a life that bears witness to the work of the Holy Spirit.

    For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God (2 Corinthians 5:21).

    8. A Gospel where, in the words of John Macarthur:

    Christ was not a sinner, but was treated as if He were, so believers who have not yet been made righteous are treated as if they were righteous. Christ bore their sins so that they could bear His righteousness. God treated Him as if He committed believers’ sins, and treats believers as if they did only the righteous deeds of the sinless Son of God (John Macarthur, commentary on 2 Corinthians 5:21).

    [​IMG]
    If that doesn't excite you then you need to spend more time thinking about God's righteousness and your sinfulness. And then look to the to the glorious cross.


    http://onceuponacross.blogspot.com/2010/04/exhilaration-of-double-imputation-part_12.html
     
  9. Yeshua1

    Yeshua1 Well-Known Member
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    If you deny imputation, then you MUST hold to infusion of Grace, as Catholics do, and so you will have to keep doing enough good works to one day merit salvation!
     
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  10. Van

    Van Well-Known Member
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    1) Does Romans 4:4-5 say God declares righteous any sinner who believes? Nope It says God credits the believers faith as righteousness to the believer. The sinner is not declared righteous.
    2)Does 2 Corinthians 5:21 say God credits Christ's righteousness to us? Nope. It says we become the righteousness of God in Him.
    3) Does Romans 3:21-24 day how we are justified? Yes, through our redemption (being placed in Christ) which is in Jesus Christ. Imputed righteousness is nowhere to be found.
    54 Does Galatians 2:20 say our sins were imputed to Christ? Nope OTOH our sin burden (body of flesh) is removed by the circumcision of Christ, Colossians 2:11

    The nameless doctrine advocates love to copy and paste the fallacies of men, rather than address the teachings of scripture. Rom. 5:18–19; 2 Cor. 5:21; Phil. 3:8–9 all teach we are "made righteous" in Him. Only after God puts us spiritually into Christ are we made righteous.

    Imputed righteousness is just another nameless doctrine myth. We are made righteous in Him.
     
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