The Book of Romans : Chapter Four
A verse-by-verse commentary by Max Klein
Romans Chapter 4: deals with Abraham’s salvation and spiritual growth with some applications to us.
Therefore, what shall we conclude that Abraham, our forefather according to the flesh [living in the 3rd Dynasty of Ur] has found [obtained: in other words, how was he saved]?
Τί οὖν ἐροῦµεν εὑρηκέναι Ἀβραὰµ τὸν προπάτορα ἡµῶν κατὰ σάρκα;
Abraham is a test case for salvation adjustment to the integrity of God. Was Abraham saved through circumcision or by keeping the Mosaic Law or through water baptism? Since Abraham was circumcised at the point when he was being blessed by the Lord, and that blessing was his being made the father of the Jewish people, it certainly has nothing to do with his salvation. Since the Mosaic Law, didn’t exist at the time of Abraham, it certainly could have no impact on his salvation or spiritual life. Well, regarding water baptism, it is a no-brainer! If Abraham was justified by faith apart from works then it follows that all salvation adjustment to the justice of God is in the same pattern.
For the sake of argument [for this debate], let's assume that Abraham was justified [declared righteous and qualified to live with God] by works [1st class condition of assumption which assumption is not true], he has a basis for boasting, but not before God [because the assumption is false; he was not saved by works].
εἰ γὰρ Ἀβραὰµ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχηµα· ἀλλí οὐ πρὸς θεόν.
Paul was using a debater’s technique, setting up a straw man or an erroneous assumption and then hacking it to pieces logically. The hypothetical supposition takes the side of the legalistic Jew who contends that one is justified by keeping the Mosaic Law or other works.
God is not impressed with human beings: with human ability, human personality, human good, human works. God is only impressed with God’s work on the cross which is the basis for the imputation of divine righteousness. Since Abraham appropriated the gift of salvation through his faith in Jehovah Elohim (the Lord Jesus Christ), he had no basis for boasting.
For what does the Scripture say, "Now Abraham had believed in the God [the Son] and it [faith in Jesus Christ] was credited to him [Abraham] for righteousness" (a quote from Genesis 15:6).
τί γὰρ ἡ γραφὴ λέγει; Ἐπίστευσεν δὲ Ἀβραὰµ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.
1. Abraham was a Semitic Gentile, an Acadian living in Ur.
2. Instead of worshiping the moon god, Abraham at the point of God-consciousness wanted the truth. So, God provided him with the gospel message.
3. The means of gospel hearing is unknown, but the result of gospel hearing is clearly stated in Genesis 15:6, as quoted in Romans 4:3.
4. Abraham believed in the Lord Jesus Christ known as Jehovah Elohim in his language and righteousness was imputed to him.
Now, to him who works for salvation, his compensation [reimbursement] is not credited on the basis of grace but on the basis of debt.
τῷ δὲ ἐργαζοµένῳ ὁ µισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείληµα·
1. The harder you work for salvation the deeper you go in debt. The deeper you go in debt the farther you are from salvation.
2. Salvation adjustment to the justice of God functions on the principle of grace. The principle of grace excludes human merit, human works, human ability.
3. To approach the integrity of God and demand that God accept your works is total blasphemy. (This was Cain’s approach.)
4. To try to be saved by working is like trying to get out of debt by borrowing. It is analogous to the U. S. government solving in debt problem with more and more debt.
But to him who does not work [does not stack-up human righteousness for salvation] but relies on [trust in] Him [God the Father for the work of justification; Romans 3:22a, “Even the righteousness of God the Father through faith in Jesus Christ.”] who justifies the ungodly [the spiritual dead unbeliever], his faith receives credit for the imputation of divine righteousness.
τῷ δὲ µὴ ἐργαζοµένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην,
The two words in English “Him who” is one word in the Hebrew.
Even as David also communicates the blessing [at salvation] to the man [who believes in Christ] to whom the God [the Father] imputes divine righteousness apart from works.
καθάπερ καὶ ∆αυὶδ λέγει τὸν µακαρισµὸν τοῦ ἀνθρώπου ᾧ ὁ θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων,
Blessed [the adjective is in the plural: receives 40 assets at the point of salvation] are those whose lawlessnesses [functioning outside of God’s laws] have been forgiven [canceled or pardoned at salvation namely all pre-salvation sins are forgiven], and whose sins are covered [on the Day of Atonement [the Day of Covering] blood was sprinkled on the Mercy Seat which blood covered the sins depicted in the Ark. This is a reference to post-salvation sins].
Μακάριοι ὧν ἀφέθησαν αἱ ἀνοµίαι καὶ ὧν ἐπεκαλύφθησαν αἱ ἁµαρτίαι·
Blessed [the singular is referring to the blessing of imputed righteousness] is the believer [noble man] against whom the Lord will never ever [the subjunctive of emphatic negation] impute his sin [Our sins are never imputed to us for judgment but were imputed directly to Christ on the cross].”
µακάριος ἀνὴρ οὗ οὐ µὴ λογίσηται κύριος ἁµαρτίαν. ***
Is this blessing [of imputed righteousness], therefore, for the circumcision [for Jews only] or is it also for the uncircumcision [or for the gentiles as well]? For we contend that his faith was credited to Abraham [an uncircumcised Akkadian] for righteousness.
ὁ µακαρισµὸς οὖν οὗτος ἐπὶ τὴν περιτοµὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; λέγοµεν γάρ, Ἐλογίσθη τῷ Ἀβραὰµ ἡ πίστις εἰς δικαιοσύνην.
1. The imputation of divine righteousness is necessary for divine blessing. Circumcision or uncircumcision are not issues in this matter. Since Abraham was in the status of uncircumcision when he received imputed righteousness, then circumcision was not an issue.
2. Divine blessing always comes from the justice of God.
3. The justice of God cannot eternally bless man with his relative righteousness. The justice of God can only bless perfect righteousness.
4. This divine righteousness is credited to the account of any person who believes in Christ whether he is in a state of circumcision or uncircumcision.
5. The order of blessing at salvation is first the forgiveness of all pre-salvation sins, then the imputation of divine righteousness followed by justification. After which the other 37 blessings are given.
6. The principle on which blessing comes from the justice of God is grace.
How then was it credited? While he [Abraham] was in circumcision or in uncircumcision? Not in circumcision but in uncircumcision [as an Akkadian in the 3rd Dynasty of Ur].
πῶς οὖν ἐλογίσθη; ἐν περιτοµῇ ὄντι ἢ ἐν ἀκροβυστίᾳ; οὐκ ἐν περιτοµῇ ἀλλí ἐν ἀκροβυστίᾳ·
Since Abraham believed in Jehovah Elohim as his savior while he was living in the 3rd Dynasty of Ur, he did so in uncircumcision for Abraham was an uncircumcised Akkadian at that time.
1. Abraham was not circumcised until he was 99 years of age. However, Abraham believed in Jesus Christ at least a quarter of a century before his circumcision. He was 75 when he left Haran and a bit younger when he left Ur. He was saved sometime before then.
2. Therefore, there was a minimum of 25 years or more elapsed between his salvation and his maturity adjustment to the integrity of God at which time he was circumcised.
3. Abraham was saved as a Semitic Akkadian and did not become a Jew until circumcision, at least 25 years or so later.
4. Therefore, Abraham’s circumcision was not related to his salvation, but to his maturity adjustment to the integrity of God at which time, he became the father of the Jewish race.
5. Therefore it is obvious historically, it is obvious doctrinally, that circumcision had nothing whatsoever to do with salvation.
6. Circumcision was a ritual to commemorate Abraham’s spiritual maturity resulting in Abraham being blessed with sexual prosperity, and the point at which the new race began. Also, at that time, his name was changed from Abram to Abraham (Genesis 17:5).
7. As soon as Abraham obeyed the command to circumcise himself, the Lord changed-up his DNA to become the first Jew.
In fact, he received the ritual mark [the sign] of circumcision [at his spiritual maturity], a seal [a guarantee] of his experiential righteousness from faith which [faith began] in the status of uncircumcision, that he [Abraham] might be a pattern [a father] to all who believe during uncircumcision [as Abraham believed in Christ in uncircumcision], that divine righteousness might be credited to them [at salvation].
καὶ σηµεῖον ἔλαβεν περιτοµῆς, σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ, εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων δι ἀκροβυστίας, εἰς τὸ λογισθῆναι αὐτοῖς [τὴν] δικαιοσύνην,
The Timing of Circumcision:
1. Circumcision was a ritual mark of Abraham’s spiritual maturity, a memorial guarantee that the integrity of God never welches on a promise.
2. God promised Abraham an heir from his own sexual prosperity and the justice of God provided that blessing.
3. Therefore, it is obvious from the case of Abraham that there is a right time and a wrong time for the justice of God to provide blessing.
4. Only the integrity of God knows the right time. God’s blessing is perfect; God’s timing is perfect.
5. The provision of this special blessing was memorialized by the ritual of circumcision.
Abraham as the Pattern:
1. Abraham was saved as an uncircumcised Gentile. He is the pattern for salvation adjustment to the integrity of God.
2. When he believed in Christ, Abraham received God’s righteousness. This qualified him for logistical grace blessings.
3. As Abraham increased his capacity through his learning about his spiritual life, the Lord was able to increase his blessing. Finally, upon reaching spiritual maturity, the Lord had to restore his sexual ability and at the same time, to change his DNA from Akkadian to Jew in order for Abraham to become the first Jew. Likewise, the Lord had to revive Sarai sexually and to change-up her DNA as well. Subsequently, changing her name from Sarai (bitch) to Sarah (princess).
4. This monumental blessing from the justice of God was commemorated by a ritual—a seal which though important had no merit in itself.
5. Circumcised Abraham is a pattern for spiritual maturity, even as saved Abraham is a pattern for salvation.
And the pattern of circumcision not only to those out from circumcision [the Jew], but also to them who advance [from salvation to spiritual maturity] in the ranks of faith like our ancestor, Abraham, in uncircumcision.
καὶ πατέρα περιτοµῆς τοῖς οὐκ ἐκ περιτοµῆς µόνον ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡµῶν Ἀβραάµ.
Abraham followed the three Rs namely Reception of God’s Word, followed by Retention and finally Recall of doctrine for application.
For not through the Law [there was no Law at the time of Abraham] is that promise [of the Abrahamic Covenant] to Abraham for his benefit [dative of advantage] or to his seed [in the singular refers to Christ] that He [Christ] will be the heir of the world [Christ will rule the world in the Millennium], but [that promise was made to Abraham] through experiential righteousness by means of faith [that promise of the Abrahamic Covenant was made to Abraham in anticipation of his spiritual advance].
Οὐ γὰρ διὰ νόµου ἡ ἐπαγγελία τῷ Ἀβραὰµ ἢ τῷ σπέρµατι αὐτοῦ, τὸ κληρονόµον αὐτὸν εἶναι κόσµου, ἀλλὰ διὰ δικαιοσύνης πίστεως·
Galatians 3:16-18, “Now the promises were made to Abraham and to his seed; it does not say, “And to seeds,” as of many; but it says, “And to your seed,” that is, to one person, who is Christ. (17) My point is this: the Law, which came four hundred thirty years later, does not annul a covenant previously ratified by God so as to nullify the promise. (18) For if the inheritance comes from the Law, it no longer comes from the promise; but God granted it to Abraham through the promise.”
Genesis 12:1-3, ““Now Jehovah [Jesus Christ] had spoken to Abram, ‘Go with reference to yourself from your land, and from your relatives, and from the place of your birth, to a land which I will cause you to see; And I will manufacture from you a great nation, and I will bless you, and I will cause your person to become great; therefore, you will become a blessing. And I will bless those who bless you, but the one who despises you, I will curse, and all the races shall be blessed through you [a reference to Christ who provides salvation and blessing].’”
For if they [unbelieving Jews] by means of the Law are heirs [heirship implies sonship], then the faith has been voided [with the result that it is permanently invalidated], and that promise [of blessing to Abraham and others] has been canceled.
εἰ γὰρ οἱ ἐκ νόµου κληρονόµοι, κεκένωται ἡ πίστις καὶ κατήργηται ἡ ἐπαγγελία·
1. Legalism and grace are mutually exclusive. They cannot co-exist; one always cancels the other. So, legalism abrogates grace-blessing from the justice of God. If one uses the Mosaic Law for salvation, then there is no need to express faith in the Lord Jesus Christ: faith has been made unnecessary.
2. The Law as an instrument of adjustment to the integrity of God produces arrogance motivating self-righteousness. Arrogance and self-righteousness are bedfellows and always travel together.
3. God’s righteousness, which is one half of divine integrity, and man’s self-righteousness are mutually exclusive. Therefore, there is no place for man’s works in the plan of God.
4. God demands integrity for blessing. This integrity includes imputed divine righteousness at salvation and maximum doctrine resident in the soul at spiritual maturity.
5. God in His grace provides all that His integrity demands. Imputed righteousness at salvation, rebound and spirituality for grace perception.
6. Man’s self-righteousness or works-righteousness does not glorify God, does not impress God. Quite the opposite: God’s righteousness rejects the righteousness of man; God’s justice condemns the legalistic works of man.
7. Therefore, faith is not something we do, but the channel by which we appropriate what God has done for us at the cross.
8. God found a way to bless us from His integrity without compromising His perfect essence.
9. The works of the Law is a principle of evil, a Satanic design presented to man in the garden as the alternative to perfect environment. The tree of the knowledge of good and evil was the presentation of the Satanic plan, the alternative to perfect environment.
10. Regarding the Tree of the Knowledge of Good and Evil. Good being human good from self-righteousness and evil being the plan of Satan in opposition to God. Hence, under the law of works good and evil are synonymous terms.
11. The purpose of the Law is to condemn mankind, not commend him. The Law confirms man’s sinfulness and resultant spiritual death. Therefore, the Law communicates the need for salvation adjustment to the integrity of God.
12. While the law cannot save, it can provide awareness of the need of salvation as well as the means of salvation—faith in Christ.
13. In Galatians 3:24 the Law is described as a pedagogue or school bus bringing us to salvation.
14. Historically, millions of Jews used the Law properly in recognizing their condemnation and turned to Christ for salvation. Only in arrogance did the Jew and others distort the Mosaic Law.
For the Law brings about wrath from the justice of God [when distorted], but where the Law does not exist also there exists no distortion of the Law.
ὁ γὰρ νόµος ὀργὴν κατεργάζεται· οὗ δὲ οὐκ ἔστιν νόµος, οὐδὲ παράβασις.
It was a historical reality that there were many parts of the ancient world, and still are today, where people have never been exposed to the Mosaic Law since the Law was given specifically to Israel, and it did not exist in Gentile nations. Since the Gentiles did not have the Law, they could not distort the Law into a system of self-righteousness.
For this reason it is by means of faith, in order that it might be in accordance with grace, that the promise of salvation might be valid to all the seed [human race]; not only to him out from the Law [the Jews who believe from understanding the Christology and soteriology as presented in the Mosaic Law], but to him [the gentile] also who is of the faith of Abraham [Abraham believed as a gentile] who is the pattern with reference to all of us.
διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν, εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν παντὶ τῷ σπέρµατι, οὐ τῷ ἐκ τοῦ νόµου µόνον ἀλλὰ καὶ τῷ ἐκ πίστεως Ἀβραάµ [ὅς ἐστιν πατὴρ πάντων ἡµῶν,
Faith must always be related to the principle of grace, so we have a prepositional phrase, “according to grace.” This is the same pattern as expressed in Ephesians 2:8-9, “For by grace you have been saved through faith and this [salvation] is not out from you, the gift from God [the Father]. (9) Not out from works, lest anyone [that no one] should boast.”
“Promise” implies integrity. When a person makes a promise, it is from their integrity or lack of it. If they have no integrity the promise is meaningless; if they have integrity the promise is meaningful. God’s integrity is perfect, and because it is, His promises are always kept.
1. Abraham is the pattern of salvation through faith in Christ. Abraham is also the pattern for reaching spiritual maturity through maximum doctrine resident in the soul and obedience to that divine information.
2. The link between salvation and maturity is spirituality. Spirituality in the dispensation of the Church is the Filling of the Spirit. However, spirituality in Abraham’s time was the function of the faith-rest technique primarily.
3. We now interrupt our sentence for a parenthesis namely verses 17-21 which emphasizes the missing link between salvation and maturity.
As it stands written [a quote Genesis 17:4], I have decreed you a father of many nations"), in the sight of Him [the Lord] whom he [Abraham at 99] believed [the promise that he would be the father of many nations], even God, who gave life to the sexually dead ones [Abraham and Sarah] and designated those things which did not exist [sexual ability] as now existing.
καθὼς γέγραπται ὅτι Πατέρα πολλῶν ἐθνῶν τέθεικά σε] κατέναντι οὗ ἐπίστευσεν θεοῦ τοῦ ζῳοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ µὴ ὄντα ὡς ὄντα·
Genesis 17:1-5, “When Abraham was ninety-nine years old, the Lord appeared to him and said, “I am God Almighty; walk before me faithfully and be blameless. 2 Then I will make my covenant between me and you and will greatly increase your numbers.” 3 Abram fell facedown, and God said to him, 4 “As for me, this is my covenant with you: You will be the father of many nations. 5 No longer will you be called Abram; your name will be Abraham, for I have made you a father of many nations.”
1. The integrity of God provided for Abraham certain promises and guarantees which became the object of his faith-rest technique.
2. While the justice of God had provided numerous blessings for Abraham when he attained spiritual maturity. This blessing is categorized as sexual prosperity through which Abraham would become a new race, and through this he would become the father also of many nations.
3. The promise of sexual prosperity was first implied in the second paragraph of the Abrahamic covenant as per Genesis 12:2a, “And I will make you a great nation.” This promise given originally to Abraham in Ur was reiterated to him and even expanded when he was in the land as per Genesis 17:5. (Later when Abraham passed Evidence Testing, his blessing became even greater as per Genesis 22:16-18.)
4. The mature Abraham believed the promise of Genesis 17:5 when he was sexually dead and totally in a hopeless situation. Doctrine resident in the soul was much more real to Abraham than his 13 years of sexual death. Doctrine in the soul gave him a reality of the integrity of God which was far greater than the reality of his own total helplessness.
This passage mentioned that something is going to be made alive. The only thing that was dead was Abraham’s sexual ability. He will be circumcised, and at the completion of his circumcision, he was given great sexual vigour which would last for seventy-five years. It is interesting that Romans emphasizes Abraham’s sexual death whereas Hebrews emphasizes Sarah’s as per Hebrews 11:11. Notice that in both cases, they had total relationship with the integrity of God. “Abraham believed him [God]”; Sarah “concluded faithful the one who had promised.”
Who beyond hope of sexual prosperity believed in hope [the fulfillment of the Lord’s promise], in order that he might become the father of many nations, according to that which He had spoken [a quote Genesis 15:5], "So your seed shall exist."
ὃς παρí ἐλπίδα ἐπí ἐλπίδι ἐπίστευσεν εἰς τὸ γενέσθαι αὐτὸν πατέρα πολλῶν ἐθνῶν κατὰ τὸ εἰρηµένον, Οὕτως ἔσται τὸ σπέρµα σου·
1. Sexual death for thirteen years had created a hopeless situation for Abraham at age ninety-nine. (His sexual death occurred right after his adultery with Hagar, the Egyptian maid.)
2. There was no way that sexually impotent Abraham could have a son by Sarah or anyone else in fulfilment of God’s promise.
3. Furthermore, ninety-year-old Sarah has passed the menopause and was totally incapable of pregnancy.
4. Abraham would have succumbed to despair and self-pity except for the fact that during those 13 years of sexual death he had gone all of the way from a weak believer to a great one.
5. At 99 the integrity of God was more real to Abraham than his completely hopeless situation.
6. Doctrine resident in the soul gave power to Abraham’s faith-rest function while at the same time providing an object for faith-rest.
7. Hence, the promise of an heir through sexual prosperity was more real to Abraham than his sexual incompetence.
1. Spiritual maturity is always challenged regarding the reality of life.
2. Reality is always challenged in life but especially to the believer who has attained maximum adjustment to the justice of God.
3. What is more real to Abraham? His hopeless situation of sexual death or the reality of the integrity of God with divine righteousness as the principle and divine justice as the function?
4. Maximum doctrine resident in the soul makes the decision in favor of the integrity of God over any hopeless situation in life.
And so not becoming weak in that faith, he completely understood his own body which had become sexually dead when he was approximately one hundred years old, likewise he completely understood the deadness of Sarah's womb.
καὶ µὴ ἀσθενήσας τῇ πίστει κατενόησεν τὸ ἑαυτοῦ σῶµα ἤδη νενεκρωµένον, ἑκατονταετής που ὑπάρχων, καὶ τὴν νέκρωσιν τῆς µήτρας Σάρρας,
1. Lack of doctrine is weakness; perception of doctrine or possession of truth is strength. This explains how Abraham became strong.
2. The more doctrine we have in our souls the more we understand God, and the more awe and respect we have for God and His plan of grace.
3. The more doctrine we have in our souls the greater becomes our capacity for life, for happiness, for blessing, and for love.
4. The more doctrine we have in our souls the greater the reality of divine integrity, the greater our occupation with the person of Jesus Christ.
Romans 4:20. [Abraham] who staggard not at the promise of God through unbelief, but was strong in faith [application] giving glory to God
εἰς δὲ τὴν ἐπαγγελίαν τοῦ θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ ἀλλí ἐνεδυναµώθη τῇ πίστει, δοὺς δόξαν τῷ θεῷ
1. With maximum adjustment to the integrity of God, Abraham had a dynamic faith-rest technique through the application of doctrine to his experience.
2. Hopeless situations are a means of blessing to us and the means of glorifying God.
3. God is glorified when the believer is occupied with God’s integrity rather than in the hopeless circumstances of life.
4. Therefore, faith-rest takes doctrine resident in the soul and converts it into the mature production which glorifies God. It converts it into spiritual energy whereby the Lord is more real than the adversity.
and being fully persuaded that what He [God] had promised [an heir], He was able to do [So, he went ahead with the circumcision].
καὶ πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι.
1. Maturity is the status of total confidence in the integrity of God, not confidence in any system of security or blessing of life.
2. Therefore maturity is the state of true security. The only real security in life comes from cracking the maturity barrier.
3. Maturity adjustment to the justice of God is the place of spiritual dynamics, first in thought, then in happiness, then in blessing, then in confidence, and finally production.
4. Maturity is the status of finding greater reality in divine integrity than in the adversities and sufferings of life.
5. The integrity of God is more real than any person, any circumstance, any situation of life.
And for this reason, it [the heir] was imputed to him [Abraham] because of experiential righteousness [Abraham had reached spiritual maturity].
διὸ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.
1. At maturity the believer has the capacity to appreciate the source and the variety of blessings from that source.
2. Blessings from God are meaningless without having the capacity for those blessings. Since the justice of God is fair, He never gives us the blessing without the capacity for that blessing.
3. Only the mature believer possesses the capacity for life, for happiness, for love, and for blessing from the justice of God.
4. Money, promotion, power, love, sexual prosperity, leadership, professional prosperity, is meaningless without capacity for these blessings or advantages.
5. Therefore, the most miserable people in the world are not the have-nots but the haves—those who have without capacity.
Now, it was not written for his sake alone that it [an heir, his Escrow blessing] was imputed to him,
Οὐκ ἐγράφη δὲ δι’αὐτὸν µόνον ὅτι ἐλογίσθη αὐτῷ,
But also for our sake [Paul and other great believers] to whom it [our Escrow blessing] was destined to be imputed, to those who are relying on Him [God the Father for their escrow blessing] who resurrected Jesus, our Lord, from the dead.
ἀλλὰ καὶ δι’ ἡµᾶς οἷς µέλλει λογίζεσθαι, τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν τὸν κύριον ἡµῶν ἐκ νεκρῶν,
The Father’s power was used to provide a resurrection body for Christ. This same power deposited in eternity past our Escrow Blessing which power will guarantee that we will receive these blessings when the conditions are fulfilled.
Who [Jesus] has been delivered over to judgment because of our transgression and was resurrected because of our justification [The work of justification had to occur on the cross, before God’s plan could move forward.].
ὃς παρεδόθη διὰ τὰ παραπτώµατα ἡµῶν καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡµῶν.
1. Romans 3:23, “For all have sinned and fall short of the glory of God [with emphasis on failing to meet the standard of God’s perfect righteousness]”
2. Since we were helpless to solve this problem, a mediator had to mediate; a high priest had to offer a sacrifice to propitiate the Father as a substitute for us. The humanity of the God-Man had to be impeccable to produce the work of satisfying the righteousness of the Father. This work on the cross was the work of justification.
3. After this work of justification was completed, Jesus died physically, was buried and after his body was three days in the tomb, he was resurrected.
4. Again, the power for resurrection was provided in part by God the Father.
5. Without the work of justification, without resurrection, without the power of resurrection, there is no salvation, no spiritual life, and no Escrow Blessings.