International Standard Version yet we know that a person is not justified by doing what the Law requires, but rather by the faithfulness of Jesus the Messiah. We, too, have believed in the Messiah Jesus so that we might be justified by the faithfulness of the Messiah and not by doing what the Law requires, for no human being will be justified by doing what the Law requires.
NET Bible yet we know that no one is justified by the works of the law but by the faithfulness of Jesus Christ. And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law, because by the works of the law no one will be justified.
New Heart English Bible yet knowing that no one is justified by the works of the law but through faith in Jesus Christ, even we believed in Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law, because no flesh will be justified by the works of the law.
So we also believed in Jesus Christ in order to receive God's approval by faith in Christ and not because of our own efforts. People won't receive God's approval because of their own efforts to live according to a set of standards. New American Standard nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, that we may be justified by faith in Christ, and not by the works of the Law; since by the works of the Law shall no flesh be justified.
Jubilee Bible knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified. American King James Version Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: American Standard Version yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: Douay-Rheims Bible But knowing that man is not justified by the works of the law, but by the faith of Jesus Christ; we also believe in Christ Jesus, that we may be justified by the faith of Christ, and not by the works of the law: Darby Bible Translation but knowing that a man is not justified on the principle of works of law [nor] but by the faith of Jesus Christ, we also have believed on Christ Jesus, that we might be justified on the principle of [the] faith of Christ; and not of works of law; because on the principle of works of law no flesh shall be justified.
English Revised Version yet knowing that a man is not justified by the works of the law, save through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: Webster's Bible Translation Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we may be justified by the faith of Christ, and not by the works of the law: In the article, the pope portrayed hell as real, eternal and terrible - which is true - but the main point was that hell is not something God imposes on us, but a condition we bring about through separating ourselves from God.
Hell is the state of those who freely and definitively separate themselves from God, the source of all life and joy. So eternal damnation is not God's work but is actually our own doing. The two negative statements in that quote are not Biblical. It is not true to say, "Hell is not a punishment imposed externally by God. But why does it matter? It matters because if hell is merely a self-imposed condition of sinning and separation from God, and not a God-imposed judicial sentence and punishment for breaking God's law, then justification by faith, as Paul teaches it, simply isn't necessary.
Because what makes justification by faith so necessary, and so wonderful as the heart of the gospel, is that God is a just and holy judge who does indeed impose the punishment of hell on us externally - the very thing that this article says he does not do. But if hell is not a punishment imposed on us externally by God as a just judge because we have broken his law, then the whole point of justification is lost.
We don't need it. You can either do away with justification altogether, or you can change the meaning of it so that it no longer refers to God's acquitting us in court and reckoning us righteous, but instead refers to God's transforming our character and making us righteous.
Behind this article is, I believe, the serious error of making hell the outworking of our character, so that heaven becomes the outworking of our character also.
And thus since hell is not the consequence of the damnation of God, heaven is not the consequence of the justification of God. Instead, since damnation is seen as the deterioration of character, justification is redefined as the improvement of character. But that is not what Paul means by justification and it is not the gospel that turned the world upside down. That you can get right with God through improved character is not the gospel.
Let me make sure you see what the issue is and how wrong these negative sentences are in this article. Is it true to say, "Hell is not a punishment imposed externally by God"? And is it true to say, "Eternal damnation is not God's work"? Most of Romans is written to show the opposite. After stating the theme of the letter in Romans 1: The main point is that his judgment on such behavior is coming.
That is what hell is. It is not simply a self-imposed condition; it is a God-imposed judgment, a legal sentence of everlasting punishment for sin. For these reasons and many more in the New Testament we should reject the statements, "Hell is not a punishment imposed externally by God," and "Eternal damnation is not God's work. And why does it matter that we see it this way? Because if we don't know what our real plight is, we may not recognize God's rescue when it comes.
And so we might not receive it and cherish it, and we may well be attracted by a substitute gospel that sounds very plausible, but misses the most essential thing. And we will not escape the judgment of God. So these chapters in Romans about justification are of tremendous importance for your eternal welfare. And they are all the more important because some of the main Christian teachers in the world today in the largest Christian groups are saying things that are very misleading at best, and can bring your soul to ruin. So today - very simply - in Romans 4: How shall we who are condemned, guilty sinners escape the wrath of God and have our guilt taken away so that we are no longer under the just sentence of condemnation from a just Judge?
Paul answers the question by using Abraham as an example. Well, what did Abraham find? Did he also find grace? Was his relationship with God based on grace? In verse 2 he begins his answer. And he picks up the issue of boasting that he dealt with in Romans 3: By what kind of law? No, but by a law of faith.
For we maintain that a man is justified by faith apart from works of the Law. So here is Paul's answer in Romans 4: This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; 26 for the demonstration, I say, of His righteousness at the present time, that He might be just and the justifier of the one who has faith in Jesus. By what kind of law? No, but by a law of faith. Men have failed to live up to the standard of righteousness laid down by the Law Romans 3: God is just in condemning all men to death, for all men without exception have sinned and come short of the glory of God Romans 3: God is just in condemning the unrighteous.
But God is also just in saving sinners. How can this be? God is just because His righteous anger has been satisfied. Justice was done on the cross of Calvary. God did not reduce the charges against men; He did not change the standard of righteousness. God poured out the full measure of His righteous wrath upon His Son on the cross of Calvary. In Him, justice was meted out. All of those who trust in Him by faith are justified. And for those who reject the goodness and mercy of God at Calvary, they must pay the penalty for their sins because they would not accept the payment Jesus made in their place.
The cross of Calvary accomplished a just salvation, for all who will receive it. This raises another question related to divine justice. After clearly teaching the doctrine of divine election, Paul asks how election squares with the justice of God, and then gives us the answer:.
There is no injustice with God, is there? May it never be!
For who resists His will? The question assumes that divine election has been taught by Paul as a biblical fact.
If it were not so—as it clearly is—the question would not have been raised by Paul. And if there is no such thing as election, Paul could have simply brushed the question aside as illogical and unreasonable. But Paul assumes the truth of election and the possibility that some might object on the grounds that election would make God unjust.
Paul first rebukes the one who dares to judge God and pronounce on His righteousness. How presumptuous can a man be?
Should God stand before the bar of human judgment? As seen in chapter 3, God is righteous in that He has condemned all, and in Christ, those who are justified have been punished and then raised to newness of life. God is also righteous for judging all those who refuse to accept His offer of salvation in Christ. God would be unjust only if He set aside justice rather than fulfilling it in Christ, whether by His sacrificial death at His first coming or by His judging the unbelieving world at His second coming.
Grace, as we shall later emphasize in another message, is sovereignly bestowed. God would be unjust only if He withheld blessings from men which they deserved. Since God is free to bestow unmerited blessings on any sinner He may choose, God is not unrighteous in saving some of the worst sinners, while choosing not to save other sinners. God does not owe salvation to anyone, and thus He is not unjust in saving some and choosing not to save others. The good news of the gospel is that salvation by grace is offered to all men, and by the righteousness of Jesus Christ, men may be forgiven of their sins and made righteous:.
If sin is the manifestation of our unrighteousness and we can be saved only through a righteousness not our own—the righteousness of Christ—then the ultimate sin is self-righteousness. Jesus did not reject sinners who came to Him for mercy and salvation; He rejected those who were too righteous in their own eyes to need grace. Jesus came to save sinners and not to save those righteous in their own eyes.
No one is too lost to save; there are only those too good to save. In the Gospels, those who thought themselves most righteous were the ones condemned by our Lord as wicked and unrighteous. If we are among those who have acknowledged our sin and trusted in the righteousness of Christ for our salvation, the righteousness of God is one of the great and comforting truths we should embrace.
The justice of God means that when He establishes His kingdom on earth, it will be a kingdom characterized by justice. He will judge men in righteousness, and He will reign in righteousness. We need not fret over the wicked of our day who seem to be getting away with sin. If we love righteousness, we most certainly dare not envy the wicked, whose day of judgment awaits them see Psalm 37; Their day of judgment is rapidly coming upon them, and justice will prevail.
If we realize that true righteousness is not to be judged according to external, legalistic standards and that judgment belongs to God, we dare not occupy ourselves in judging others Matthew 7: We should also realize that judgment begins at the house of God, and thus we should be quick to judge ourselves and to avoid those sins which are an offense to the righteousness of God see 1 Peter 4: The doctrine of the righteousness of God means that we, as the children of God if you are a Christian , should seek to imitate our heavenly Father 5: We should not seek to find revenge against those who sin against us, but leave vengeance to God Romans Rather than seeking to get even, let us suffer the injustice of men, even as our Lord Jesus, that God might even bring our enemies to repentance and salvation Matthew 5: And let us pray, as our Lord instructed us, that the day when righteousness reigns may come:.
Loizeaux Brothers, , p. Tozer, The Knowledge of the Holy , pp.