This is “Does Paul Discourage God’s People from doing Good Works in Favor of Faith?” This will be part 2 of our Paul Officially Validates Torah Living for God’s People series.

 

Our focus passage for this discussion is found in Romans 4:1-8. But we will pay particular attention to verse 5. And I will tell you now upfront, this is one of those “hard to be understood” Pauline passages as mentioned by the apostle Shimon Keefa (aka Peter) that this series sets out to confront and exposit head-on (2 Pet. 3:15-16).

 

 

The apostle Paul writes: the one who does NOT work/keep Torah but has faith or believes Yah, it is he/she who is reckoned/credited/counted as righteous by a holy and righteous Elohim (Rom. 4:5).

 

Okay, I’m not sure if you caught that, but it seems as though the great apostle to the Gentiles is saying to his readers that those of us who have faith in Yah are justified, while those of us who are obedient to Yah’s instructions in righteousness are not justified. Does that sound right? Is Shaul actually making such an insane statement?

 

Well, in a sense yes, he certainly is making such a statement. But there is a critical nuance to his statement that must be considered in order to properly understand what the apostle is saying here. And so, we intend to do just that in this installment of TMTO.

 

But before we entirely write-off the great apostle to the Gentiles as being off his rocker so to speak, let’s look at this verse within its proper chapter framework. In other words, let’s exposit its surrounding verses and see if by chance we can figure out what was likely going on in Shaul’s head when he wrote this thing.

 

We’ll begin our exposition with verse 31 of the 3rd chapter. I will be referencing the ESV translation. And it reads:

 

 

3.31. Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.

 

If you’ve not had the opportunity to read or listen to our discussion on this verse entitled “Paul Establishes the Law,” which was part 1 of this series within a series, I would humbly invite you to do so simply by clicking on the hyperlink to that post here in this post’s transcript. I believe that post is an important step towards understanding today’s focus passage. For we concluded in that post that Shaul officially validated Torah-living by Yah’s set-apart people.

 

Let’s continue.

 

4.1. What then shall we say was gained by Abraham, our forefather according to the flesh (cf. Rom. 4:16; Gal. 3:6)?

 

Here we have the apostle looking to Avraham as the quintessential example of faith and obedience. The apostle refers to him as “our forefather.” Certainly, from a biological perspective, Avraham was the father of the Hebrew nation. But now, under the auspices of the renewed covenant, he is also the father of all who would enter into a covenant relationship with the Creator of the Universe.

 

Of the patriarch, the apostle asks his readers: “What then hath forefather Avraham found according to the flesh?”

 

Needless to say, the wording here is somewhat wonky and unclear  to say the least. And so, if we read this verse without contextually defining some of its component parts, we could interpret it any number of ways.

 

The Greek term for our English term “found” is “eurekenai,” which can mean “to find grace” or “to find mercy” in the eyes or mind of another.

 

Of Noach (aka Noah), Moshe wrote:

 

“But Noah found grace in the eyes of YHVH” (Gen. 6:8; KJV).

 

To one of his three heavenly visitors Avraham asked:

 

“…My Master, if now I have found favor/grace in Thy sight, pass not away, I pray Thee, from Thy servant…” (Gen. 18:3; KJV modified).

 

And so forth.

 

So, with this in mind, we can better understand this verse if read something akin to this:

 

“What can we conclude or say, then, about Avraham our forefather in terms of how he personally found favor or grace (aka “charis”) in the eyes of Yah? How was he justified or made righteous before Yah” (Rom. 4:1; Rod’s paraphrase).

 

And with that, we are set to better understand the direction in which the apostle was taking his readers in this portion of his letter to them. This sets somewhat of a contextual tone for the next several verses of our focus passage. The apostle chooses the patriarch Avraham to illustrate how one is deemed righteous or justified by Yah.

 

Let’s move on to verse 2, which reads:

 

 

 

4.2. For if Abraham was justified by works, he has something to boast about, but not before God.

 

The wording in most English translations is a bit wonky, for it can be taken a number of ways. Stern’s CJB renders this verse: “For if Avraham came to be considered righteous by Yah because of legalistic observances, then he has something to boast about. But this is not how it is before God!”

 

To me, Stern’s rendering clears up the uncertainty that we find in most English translation renderings of this by wording the tail end of the verse as “…but this is not how it is before Yah!” The NLT renders this portion of the verse similarly: “…but that was not Yah’s way.” I personally find that Stern’s and the NLT provide the best clarification here and makes the most sense. Which is to say in summary that Yah did not justify Avraham according to the type, extent, and intent of his works. Although Avraham’s works were by human standards exceptional, Yah’s standard and method for justifying people is different.

 

The rhetorical religious Jew of Shaul’s diatribe back in Romans 3 placed all their salivific cares and trust on their Jewishness. Their Jewishness being their heritage, culture, traditions, and such. (I refer you to our series entitled “A Question of One’s Jewishness” where we discussed this idea of the first-century Jew placing their trust in their Jewishness.) They in fact rested a great deal of their trust in their being covenant descendants of Avraham, Yitschaq and Ya’achov, as evidenced by some Pharisees’ confrontational statements to our Master:

 

“…We be Avraham’s seed…” and “Avraham is our father” (Joh. 8:33, 39).

 

Master did not deny the religious Jews their claims to Avraham as their father. But Master denied them any spiritual ties to Avraham and the covenant:

 

(37) I know that ye are Avraham’s seed, but ye seek to kill Me, because My word hath no place in you. (38) I speak that which I have seen with My Father: and ye do that which ye have seen with your father. (39) They answered and said unto Him, Avraham is our father. Yahoshua saith unto them, if ye were Avraham’s children, ye would do the works of Avraham. (40) But now ye seek to kill Me, a man that hath told you the truth, which I have heard of Yah: This did not Avraham. (41) Ye do the deeds of your father. Then said they to Him, we be not born of fornication; we have one Father, even Yah. (42) Yahoshua said unto them, if Yah were your Father, ye would love Me, for I proceeded forth and came from Yah; neither came I of Myself, but He sent Me. (43) Why do ye not understand My speech? Even because ye cannot hear My word. (44). Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it (Joh. 8:37-44; KJV modified).

 

In our focus passage, Shaul embarks on a discussion of Avraham’s trusting faith to make his point regarding justification being awarded to the child of Yah because of their trusting faith. Unfortunately, denominationalists fail to take our focus passage in proper context. These all but ignore that which the apostle was trying to convey here in this passage. They instead, latch on to scriptural soundbites (i.e., isolated verses or portions of verses taken out of context) to support their anti-Torah agendas and beliefs, such as that found in verses 4 and 5 of our focus passage today.

 

If these verses are read outside the chapter context in which they are found, it most certainly would seem that the apostle was invalidating Torah-living for Yah’s people.

 

Certainly, if any human could boast of a life of uncompromising obedience (aka works), Avraham could. But the apostle wants to make clear to his Roman readers that this is not the way things work in the court of heaven as it relates to one’s justification (4:2).

 

David H. Stern of CJB fame, defines Shaul’s use of the term “works” here and in other similar passages as “legalistic observances.” Interestingly, Stern sees Shaul’s faith-emphasis here in our focus passage as a sort of counter to James’ insistence that faith without works is dead (Jas. 2:26), but rather, “works without faith are dead” (Stern).

 

Now, before we move forward in this discussion, we need to revisit portions of our “A Question of One’s Jewishness Series.” Turns out that many first century orthodox Jews relied upon their heritage, biology, culture, etc., for their eternal security. Of particular interest to the religious Jew was Avraham, whom they revered as the gold standard for righteousness. But despite Moshe (Gen. 15:6) and some of the early sages affirming that Avraham was reckoned as righteous on account of his trusting faith, there was a growing belief and sentiment amongst the Jewish orthodoxy that Avraham had earned his righteousness on account of his exceptional obedience and works. And because of Avraham’s obedience-earned righteousness, they being of his seed, were vicariously, of a sort, righteous. They saw themselves as a righteous seed of the patriarch despite their often-blatant hypocrisy, arrogance, and uncircumcised hearts. To these, the patriarchs’ righteous acts or works guaranteed or secured if you will, Yah’s favor upon them individually and as a nation.

 

But again, this was a burgeoning erroneous belief that seemed to have cropped up in first-century Palestinian Jewish circles, and unfortunately, this erroneous doctrine ended up making its way into many of the Messianic Jewish congregations scattered throughout the Roman Empire. And so, it fell to Shaul to challenge these false doctrines and beliefs because the Judaizers of the Roman Messianic Assemblies were strong-arming the incoming Gentile converts to convert to Judaism in order for them to be admitted into the assemblies. Obviously, upon one’s conversion to Judaism, the focus would be on them performing works of the Torah and of the Jewish traditions and laws, in particular physical circumcision.

 

So, that’s some of the background in which the apostle was immersed and that likely incited much of the content of our focus passage here today.

 

But back to his statement here in verse two. The apostle reasons with his readers that if Avraham would have been justified by Yah on account of his obedience or works, then he would have something to boast about. Consequently, Yah’s reckoning of righteousness upon His chosen ones does not occur by means of their obedience or works. At least this is what the apostle is putting forth here.

 

We will see in the next few verses that according to Shaul, Yah imputed or reckoned or conferred His righteousness upon Avraham in response to his uncompromising faith. His works were an aside, having no direct bearing on his imputed righteousness. Therefore, Avraham had no place to boast.

 

And the same principle applies to us even today.

 

J. K. Mckee (Romans for the Practical Messianic) also examines our focus passage from a contextual standpoint. For he sees Shaul here attempting to clear up or clarify this common first-century Jewish doctrinal misconception about Avraham. And I believe McKee’s perspective is spot on. For we previously mentioned Yahoshua’s confrontation with those religious Jewish leaders that clearly demonstrated this lopsided doctrinal view and understanding of the role Avraham played in their lives. And again, this lopsided doctrinal perspective carried over into the Messianic Roman Assemblies.

 

So, to better get his point about faith leading to justification across to his readers, Shaul taps his forte and genius as that of a top Torah scholar and inserts into his discussion pertinent, supportive Tanach passages. This was a crucial move on his part, given that a portion of his audience would have likely been made up of pharisees, maybe even scribes, who had previously converted to the Faith, but had not discarded their orthodoxy.

 

As we saw clearly demonstrated in the previously mentioned Pharisaical confrontation with Yahoshua, Shaul had to recognize that in his bringing up the issue of one’s justification resting on their faith, as opposed to their obedience to Torah or the oral law, he would be treading into dangerous spiritual territory. Emotions would always run high when Avraham’s name was invoked in terms of a Jew’s salvation and future admittance into the Malchut Elohim (aka the Kingdom of God).

 

But what we see bearing out before us here in verse 2 and we will see in verse 3 is Shaul making the case that Avraham’s right-standing before a holy and righteous Elohim came only to him by way of his trusting faith. Paul was contradicting the thinking held by many of the orthodox Messianic Jews of Rome, that Avraham achieved his right-standing before Yah by virtue of his obedience: In his obeying Yah to offer up Yitschaq (aka Isaac) upon an altar, and in his leaving his home of Ur of the Chaldees and relocating himself and his family to the Land that Yah told him to go to, and so on (cf. 1 Mac. 2:52; Sirach 44:19-21; Jubilees 23:10; M. Kiddushin 4:14; and others).

 

Now, it should also mention that many extra-biblical writings perpetuated a doctrine-a thinking–an understanding amongst many first-century A.D. religious Jews that Avraham kept the whole of Torah, at least as far as Avraham would have understood and could actually practice.

 

And so, Shaul was in a sense compelled to counter this understanding without discounting, if you will, the patriarch’s exceptional record of obedience. Shaul’s mission here in our focus passage was essentially to return his converted kinsmen’s doctrinal understanding back to that which is recorded in Genesis/Beresheit 15:6.

 

The other thing to take note of here is that Avraham did not earn his covenant status either. Yah chose him to initiate a covenant that would be generational and ultimately lead, not just to Avraham’s possessing the Land of Promise, but also the salvation of generations and nation peoples.

 

J. K. McKee describes Avraham’s faith as “radical.” And Shaul went to notable literary lengths to also pay homage to Avraham’s exceptional record of obedience and works. We discussed in great detail Avraham’s “radical” or exceptional level of faith and our need to operate at that same level of faith in our respective walks in Messiah, in our STAR discussion entitled, “We Must Operate at Abraham’s Trusting Faith Level-So how do we Get There?” (I would humbly encourage you, if you’ve not already done so, to read or listen to that discussion. I’ve placed the link to that post in today’s transcript for your convenience.)

 

And so, as much as the apostle may have been trying to refocus his readers’ understanding of Yah’s requirement that his chosen ones exercise and possess a trusting faith in order for them to be justified or deemed righteous before Yah, in context, we are compelled to take into account his validation of Torah-living for Yah’s people just 4-verses back in 3:31. Nevertheless, Avraham would serve as the penultimate example of what Yah required of his chosen ones: A radical faith that leads his chosen ones to walk obediently in His Ways.

 

Beloved, this is why regular training in Torah is so important and why the denominationalists are missing so much of the redemption/salvation/restoration story in their understanding of the Gospel. When you overlook, reject, or marginalize Torah, even the historic portions of Torah, you fail to fully grasp Yah’s love-story and plans for his chosen ones. For we see demonstrated in Avraham’s life, Messiah-level faith that defines the level or degree of faith we as Yah’s people must possess and walk in. Yah insists that the just must live by their faith (Hab. 2:4). Yah’s focus, like Shaul’s, is his peoples’ faith. And the peoples’ Messiah-level faith will lead to faithful obedience.

 

Before moving on to verse 3, we should examine the term “works” as used here by Shaul.

 

The Greek term for work(s) is “ergon.”

 

Ergon can mean (1) business, employment; (2) any type of product or accomplishment by hands, or even the mind (e.g., art, industrial product, agriculture, literary products, etc.); (3) an act, deed, or thing that is done.

 

Of these 3 potential definitions, “ergon,” when taken in context of our focus passage, seems to match the third definition, that being an act, deed or thing that is done. In this particular case, we’re talking about acts, deeds or things done within the context of Torah or the Law.

 

 

The Hebrew for “works” is “Ma’aseh,” and it is used first and foremost to denote the righteous and holy deeds of YHVH (cf. Num. 16:28; 1 Chr. 16:9, 12, 24; Psa. 111:2); the laborious acts by our ancient Hebrew cousins (cf. Exo. 5:4, 13); the actions of Yisra’el’s enemies; the products or implements of worship created by our ancient Hebrew cousins (cf. Exo. 31:4, 32); the carnal actions of humanity (cf. Psa. 14:1: 141:4,5); acts of worship or acts by Yah’s people (1 Sam. 19:4); and the worship of idols (Jer. 1:16).

 

However, “ergon” as it applies to our focus passage is intricately tied to acts of holiness and righteousness, which are essential to one’s salvation. These works belong to Yah; they define who Yah is and what He’s all about. And because we are Yah’s elect—even His chosen one’s—we are compelled if not required to image Him in all the earth (Gen. 1:26-27; 9:6). It’s not just that we were created in and possess some of Yah’s character traits. More so, we as His elect are required to transform into and demonstrate His immutable character traits in all the earth. And our example for this is found only in the Person and Ministries of Yahoshua Messiah. Master is, as Rav Shaul described:

 

“…the image of the invisible Elohim, the firstborn of every creature” (Col. 1:15; KJV modified).

 

The writer of Hebrews described our Master from the standpoint of image as:

 

“…being the brightness of His glory (that is, Yah’s glory), and the express image (Greek of “charakter”) of His Person (that of Yah’s Person)…”(Heb. 1:3; KJV).

 

Of good works, Master instructed His disciples to let their light so shine before men so that they may see their good works (”ergon”) and glorify (”doxadzo,” to extol, and by extension to image) their heavenly Father (Mat. 5:16).

 

Everything Y’shua taught and did He did so in complete obedience to His Father’s instructions (Joh. 5:19, 30; 7:16; 8:38; 9:4; 12:49; 14:10, 24; 17:8; Mat. 7:21; 12:50; etc.). He came to the world in great part to fulfill or complete, to demonstrate and clarify Yah’s Torah for us (Mat. 5:17). Therefore, we can aptly refer to Him as the walking-talking Torah.

 

And so, how do works and Torah-living intersect? Well, all good works are of Yah as we see demonstrated in the life of our Master Y’shua. When the throngs of people finally caught up with Master in search of a meal, they asked Him what they had to personally do in order to work the works of Yah. And Master’s response was:

 

“…trust in the One He sent” (Joh. 6:28-29; CJB).

 

Interesting how that trust, faith thing keeps cropping up in Scripture.

 

Now, in our discussion entitled “The Place Where Obedience and Faith Intersect-Part 3-The Difference Between Faith and Belief,” we ultimately determined that despite one’s justification resting wholly upon their trusting faith in the Person and Ministries of Yahoshua Messiah, that Trusting Faith must manifest in works or better, obedience to Yah’s instructions in righteousness and in the instructions of our Master Yahoshua. This of course is in complete alignment with Master’s teachings that:

 

“…whoever disobeys the least of these mitzvot and teaches others to do so will be called the least in the Kingdom of Heaven. But whoever obeys them and so teaches will be called great in the Kingdom of Heaven” (Mat. 5:19; CJB).

 

Also James (aka Ya’achov), Master’s half-brother, taught:

 

“…faith without works is dead…” (Jas. 2:20; KJV).

 

Those works, according to Master, consists of the “Will” of our Heavenly Father. And our Heavenly Father’s Will is embedded in His Words—His Torah and in the Person and Ministries of Yahoshua Messiah. So then, when we come to Faith and we begin to obediently walk in that Faith, we do the works of Yah and we fulfill His eternal Will.

 

Those who choose to do their own thing in response to their trusting faith in God (as do most denominationalists), often fail to fulfill the will of Yah, and in so doing, their works are that of their own and not of Yah:

 

 

(21) “Not every one that saith unto Me, Master, Master, shall enter into the Kingdom of Heaven; but he that doeth the Will of My Father which is in heaven. (22) Many will say to Me in that day, Master, Master, have we not prophesied in thy Name? And in thy Name have cast out devils? And in thy Name done many wonderful works? (23) And then will I profess unto them, I never knew you: Depart from Me, ye that work iniquity (aka lawlessness)” (Mat. 7:21-23; KJV modified).

 

We see here that there are works that are iniquity-based and that are selfish and not of Yah. Those that engage in such unsanctioned works will not be eligible to receive and enter the Kingdom of Yah.

 

Let’s continue on to verse 3:

 

 

4.3. For what does the Scripture say? “Abraham believed God, and it was counted (some translations use the term “credited” while others use “reckoned”) to him as righteousness.”

 

Here the apostle quotes the LXX translation of Genesis/Beresheit 15:6 to substantiate his claims regarding faith and justification/righteousness:

 

“And Abram believed God, and it was counted to him for righteousness.”

 

Messianic teacher and Torah Commentator Tim Hegg calls this a “crux text” because it supports the apostle’s faith-justification argument here, as well as it illustrates the means by which Yah reckons His chosen ones righteous.

 

Hegg points out here that this whole issue of Yah reckoning His righteousness upon Avraham because of his exercised faith in Him was debated among some of the Jewish sages. And the debate was not whether Avraham’s righteousness was reckoned to him by Yah because of his faith, but whether faith can be considered a form of “work” deserving of Yah’s favor.

 

When I came across this thinking, I had to ask myself: what difference does it make. Yah stipulates that He valued Avraham’s faith and for that faith He reckoned His friend as righteous. But this just shows that when we start going down such “rabbi-holes” (paying homage to my brother in the Faith Robert Bills), we end up losing sight of what truly matters here.

 

The Tanach encourages Yah’s people to exercise faith, and it even goes so far as to stipulate that Yah rewards His faithful ones:

 

“…Yehovah preserveth (aka, watches over or guards) the faithful…” (Psa. 31:23; ASV).

 

“…the just shall live by his faith” (Hab. 2:4; KJV).

 

“Mine eyes (I.e., Yah’s eyes) shall be upon the faithful of the Land, that they may dwell with Me…” (Psa. 101:6; KJV).

 

“A faithful man shall abound with blessings…” (Pro. 28:20; KJV).

 

And so forth.

 

The problem with defining or classifying faith as a type of work runs the risk of that faith being viewed or treated as a deed that is exercised in order to earn Yah’s favor. And certainly, this is something that we simply must avoid.

 

Faith is what pleases Yah as evidence by Hebrews 11:6:

 

“And without faith it is impossible to be well-pleasing unto Him, for he that cometh to Elohim must believe that He is, and that he is a rewarder of them that seek after Him” (CJB)

 

You see, one’s faith is something that is derived first and foremost from Yah. Shaul explained that “trust or faith comes from what is heard, and what is heard comes through a word proclaimed about the Messiah” (Rom. 10:17; CJB modified). So, it can safely be concluded that Yah is in great part behind one’s faith.

 

 

The Greek term for reckoned/counted/credited is “logizomai,” which can mean: to determine by mathematical process; to reckon; to calculate. The term was often used in connection with transferences of certain material goods. And this term “logizomai” when viewed from a mathematical or transference perspective plays nicely in the trend of thought that follows in the very next verse (verse 4), where Shaul uses an allegorical example of laborers and wages to get his point across.

 

When we look at the delicate balance that exists between faith and obedience (refer back to our discussion entitled “The Difference Between Faith and Belief”), and we see even in our focus passage, where it cannot be denied that Avraham’s exceptional obedience was the byproduct or fruit of his “radical” faith. And again, understanding the order or sequence is of the utmost importance here: Avraham first trusted and believed in Yah, which then led to his obedience. It could in fact be said that had Avraham not trusted Yah, he certainly would not have uprooted himself and his family and settled in Canaan, nor kept Torah as revealed to him by Yah’s Spirit operating upon and within him. So then, as Yah directed and instructed Avraham in what He wanted him to do, Avraham first trusted Yah, and in response to that trust, he acted without question. This is an example of how we are supposed to operate in our walk with Mashiyach.

 

Now, on the surface, there appears to be somewhat of a difference of opinion between Shaul and Ya’achov (aka the apostle James) over this issue of works and faith.

 

Both apostles in their writings directly reference Genesis/Beresheit 15:6. However, both interpret Genesis/Beresheit 15:6 from differing perspectives. Both perspectives are indeed proper and right. And truth be told, both perspectives line up with the whole of scripture, as well as neither perspective dismisses nor rejects the other.

 

We know Shaul’s perspective. Let’s now look at James’ perspective. And the apostle writes:

 

(21) Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? (22) Seest thou how faith wrought with his works, and by works was faith made perfect? (23) And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: And he was called the Friend of God. (24) Ye see then how that by works a man is justified, and not by faith only (2:21-24; KJV).

 

What we really have here before us as it relates to James’ perspective on this theme of faith versus works, is not an opposing view, but rather, rendering a different answer to a different question about the same theme or subject matter. You see, James approaches this theme of faith versus works from the perspective of where does works come in if one is justified by their faith (2:18). And the perspective James presents to his readers is that works are essential to one’s covenant relationship with Yah. Avraham couldn’t possibly be a friend of Yah if he wasn’t obedient to Yah’s instructions (2:23). For faith without any manifested works is dead; it’s void (2:24). Indeed, one must have faith in Yah and in His Son Yahoshua Messiah to receive Messiah’s righteousness. But faith in and of itself is NOT in the least exclusive of obedience or works. In other words, you must have both operating in the life of a believer.

 

Circling back as they say to J. K. McKee’s mention of Genesis 15:6 being that of a “nexus passage,” this verse also stands as such in that it holds various meanings and perspectives on a central theme, topic, or issue. In this case justification/righteousness/faith/works all come together. Thus, Shaul chooses to challenge the false belief that Avraham’s obedient works led, not just to his own righteousness, but also to any orthodox Jew’s righteousness. But rather, it was not Avraham’s works but his faith that led to his justification/righteousness, and it falls to each would be child of Yah to exercise the same level of faith to be reckoned righteous before a holy and righteous Elohim.

 

James on the other hand approaches Genesis/Beresheit 15:6 from the perspective of Avraham’s obedient actions in response to his faith.

 

With all this, one is left to wonder whether the two apostles would stand in disagreement with one another on this issue of faith versus obedience. And it would seem on the surface that the two would be in agreement with one another on this issue. But for me, I get the distinct impression that James would stick with emphasizing works based on one’s faith, while Shaul would continue to emphasize a trusting faith in the Person and Ministries of Yahoshua Messiah ahead of works.

 

With so many passages such as this one we’re examining today, it’s very easy to see Shaul as a dogged faith over works proponent. But in Shaul’s defense: Even though his emphasis appears to be more focused on faith, his writings clearly reveal that he stood firmly AGAINST the works of the flesh, which translates into lawlessness, and firmly FOR the fruit or works of the Spirit:

 

(19) Now the works of the flesh are manifest, which are these: Adultery, fornication, uncleanness, lasciviousness, (20) idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, (21) envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you  in time past, that they which do such things shall not inherit the kingdom of Yah (Gal. 5:19-21; KJV modified).

 

(22) But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, (23) meekness, temperance: Against such there is no law (Gal. 5:22-23; KJV).

 

(12) Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; (13) forbearing one another, and forgiving one another, if any man have a quarrel against any: Even as Messiah forgave you, so also do ye. (14) And above all these things put on charity, which is the bond of perfectness. (15) And let the peace of Yah rule in your hearts, to the which also ye are called in one body; and be ye thankful. (16) Let the word of Messiah dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Master. (17) And whatsoever ye do in word or deed, do all in the Name of the Master Yahoshua, giving thanks to Yah and the Father by Him (Col. 3:12-17; KJV modified).

 

And Shaul goes on with more encouragement to produce good fruit and works.

 

The fact that the apostle emphasizes that these un-atoned for violations of Torah will disqualify one from entering the Kingdom of Yah, clearly shows that he (1) validates Torah living for Yah’s people, and (2) deeply believes that at the very least, the moral works of the Torah are essential for one’s eternal security. And further, if the apostle stood only on the side of faith and grace for Yah’s people, why would he go to great lengths to encourage his readers to do good works and produce good fruit; to operate in the Ruach/Spirit?

 

So, for anyone to believe that Shaul only preached and taught grace and faith is baseless at best.

 

Regardless, both apostles wholly believe works is a necessary component of the justification and sanctification process.

 

On to verses 4 and 5:

 

4.4. Now to the one who works, his wages are not counted as a gift but as his due.

 

 

4.5. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness,

 

 

These two verses inform us that Yah’s imputed righteousness and justification when, reckoned unto the faithful soul, fully belongs to that soul. That faithful soul receives and takes ownership of our Master’s righteousness. Praise Yah! So then, the faithful soul can proudly and happily lay claim and ownership of that righteousness. And for that matter, we should happily and proudly operate in that righteousness. Not because we earned that righteousness (Eph. 2:9). But rather, happily and proudly from the perspective of one being rendered a “not guilty” verdict. Our debt has been paid in full by the vicarious sacrifice of our Master Yahoshua. And having received this “not guilty” verdict and a release from our sin debt from a holy and righteous Judge, we can confidently operate in covenant with the Almighty knowing that Yah no longer views us as filthy sinners deserving of eternal separation from Him. But rather, He sees us as His justified beloved child.

 

Yahoshua earned righteousness for us. We could not earn salvation on our own. So, Yah set into motion the wherewithal for us to be reconciled unto Him through the sacrifice and ongoing intercessory ministry of our Master Yahoshua Messiah. Humanity could not accomplish this impossible task on its own. Yah made all this happen on our behalf because He loves us so much (Joh. 3:16).

 

 

Now, back in verse 4: Shaul expands on his discussion of faith versus obedience by employing an allegory, the mechanics of which is brilliant and quite interesting.

 

The apostle once again calls upon another rhetorical individual to get his point across. This time that rhetorical person happens to be a laborer, a worker. The poetic justice here can’t be overlooked: a laborer or worker illustrating the apostle’s point about the balance between works and faith—i.e., no one can earn their righteousness or salvation.

 

And if one is not careful to take this allegory within sound textual context, he or she will inevitably misunderstand what Shaul is trying to convey here.

 

Keeping in mind the previous 3-verses that directly addresses Avraham’s faith providing the mechanism by which Yah justifies him, Shaul introduces this rhetorical worker who labors to make a wage or earn a living. A very common and easy to understand example.

 

So, this laborer’s intention is to exchange his time and efforts for a wage. Upon completing the task(s) at hand, a wage or pay is then owed to that laborer. The wages that laborer stands to collect for the job done cannot in anyway be confused as a gift or “charis” or “grace.” This allegory then can easily be applied to the apostle’s discussion on faith, works and justification. For one to be reckoned justified or righteous before a holy and righteous Elohim, it is impossible for him/her to ever earn it. That righteousness—that justification—is priceless. It can’t be purchased or earned. It transcends any commodity this life and all its trappings has to offer. Not to mention, unconverted humanity is incapable of earning righteousness/justification for the simple reason they stand guilty before a holy and righteous Elohim. He/she stands condemned and the only means by which that condemnation can be waived is through a vicarious exchange and covering over of his/her sins. Yahoshua our Messiah took our place, took on our guilt and our sin and paid the price for us. His vicarious sacrifice satisfied Yah’s sentence of condemnation leveled against every human being. Yahoshua’s ministry covered our sins and in so doing, a sentence of “not-guilty” has been rendered or conveyed or conferred upon us.

 

So then, it should stand to reason that there’s absolutely nothing that humanity can do to rectify his dire situation—his condemned situation. It’s just that simple. Yahoshua’s work paid the price for us and Yah’s provision through His sacrifice is offered to humanity as a free gift. Yah and Yahoshua did all the heavy lifting work in the Great Plan of Salvation, Restoration, and Redemption. And the only thing that is then left for the one receiving this free gift to do is to answer the call, and trust and believe in the giver of that free gift that He is and that He is a rewarder of those that diligently seek Him (Heb. 11:6). This does not in the least, however, relieve one of his/her duties, which the writer of Ecclesiastes stated is:

 

“…Fear Elohim and keep His commandments…For Elohim shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil” (12:13-14; KJV modified).

 

 

Now, in verse 5, which is the troublesome verse of our focus passage here today, the apostle furthers his faith over works leads to justification/righteousness argument by contrasting this allegorical worker to one who does not work or labor, but who instead, trusts the one who justifies unconverted humanity in accordance to the one’s trusting faith.

 

So then, the trillion-dollar question that demands an answer here is this: Is Shaul rejecting obedience to Torah by Yah’s people? Is he speaking out against good works by Yah’s people? At first blush this certainly seems to be what the apostle is saying to his Roman Messianic readers, doesn’t it? And certainly, anti-Torah denominationalists would agree with this shady interpretation. But this would not make any sense to the truth-seeker who just previously read that the apostle validated Torah-living/keeping by Yah’s people just 6-verses before this one. So, how can he validate Torah-living for Yah’s people there, but reject Torah-living for Yah’s people here—in verse 5?

 

Granted, we have here another example of the apostle’s difficult to understand passages. His choice of words, word-order, and phraseology within the verse doesn’t help either. But you see, if we stick with the overall contextual focus of the passage, then this  seeming contradiction will actually turn out to be a non-contradiction after all.

 

When we take into consideration that Shaul just completed a dissertation that argued against one working or laboring to achieve their righteousness and their salvation; or one who rests their eternal security upon their Jewishness. The laborer in verse 4 allegorically represents these individuals. The apostle then contrasts those individuals with those who do NOT work to purchase, or earn their righteousness and salvation, but rather, trust and believe in the One who graciously reckons or imputes unto His faithful ones righteousness and justifies them. The one that “worketh not” is the one who does not seek to earn or purchase their salvation and righteousness, but who trusts Yah for their righteousness and salvation.

 

Turns out that this verse has nothing whatsoever to do with obedience or Yah’s people doing good works. It is actually an indictment against those that work to earn or purchase or merit justification, salvation, and forgiveness.

 

Again, there is nothing any human can or should attempt to do to earn their right-standing before our holy and righteous Elohim. This is what we Messianics are accused of by our wayward cousins in denominationalism. But as McKee so elegantly writes:

 

“Unlike the worker who is paid his due wages, our redemption is freely credited to us by the trust we place in God, His Messiah, and His promises of eternal life” (J.K. McKee; Romans for the Practical Messianic; pg. 105).

 

Let’s finish up by reading verses 6-8:

 

 

4.6. Just as David also speaks of the blessings of the one to whom Yah counts righteousness apart from works:

 

4.7. “Blessed are those whose lawless deeds are forgiven, and whose sins are covered;

 

4.8. Blessed is the man against whom the Master will not count his sin (ESV).

 

 

The apostle once again borrows from the Tanach here in verses 6-8 of our focus passage to further his point. The referenced passage is found in Psalm 32:1-2, which reads:

 

(1) “A Psalm of instruction by David. Blessed are they whose transgressions are forgiven, and whose sins are covered. (2) Blessed is the man to whom the Lord will not impute sin, and whose mouth there is no guile” (LXX).

 

Interestingly, the Psalmist does not mention the terms justified, righteousness, or even faith in his exhortation. His focus is on Yah forgiving His chosen ones of their sins and passing onto them a “not guilty verdict.” The Psalmist obviously understood forgiveness of sins and Yah not imputing iniquity upon his chosen ones. But here we are centuries later in the biblical timeline, a former Jewish Rabbi, chosen of Mashiyach to be His apostle to the nations, receives the revelation that this forgiveness of sins also leads to the reckoning or conference of the righteousness of Mashiyach (aka Messiah) upon those who would be His. To be forgiven of sins is to be reckoned righteous and justified by the Holy One of Yisra’el. Praise Yah from Whom all blessings flow.

 

This Hebrew pronouncement of being blessed means for one to be happy. And when this concept is applied to our focus passage, the apostle seems to be putting forth an understanding or sense that our happiness in this life should rest upon the reality that our sins have been forgiven; that we’ve been found not-guilty by the court of heaven by virtue of Master Yahoshua Messiah’s vicarious sacrifice and intercessory ministry; and that Yah has conferred/reckoned/conveyed/imputed Mashiyach’s righteousness upon us. And if this happiness is not something that we possess in our day-to-day walk with Mashiyach, then maybe we need to rediscover our first love (Rev. 2:4).

 

When life gets tough and the going gets rough for us, it’s easy to forget what Yah has done for us. It’s easy to forget we need to operate in faith and trust in Yah. Thus, there will be times when we need to find ways to rekindle that happiness and understanding in us, so that Master’s joy may be in us and that our joy may be made full (Joh. 15:11).

 

 

 

Practical Halachah

 

Having successfully deciphered another one of Shaul’s hard to understand, seemingly anti-Torah passages, which some sects of denominationalism use to disavow Torah-living for Yah’s people, we recognize that the natural response to our trusting faith in Yah and His Messiah is for us to work. That work takes on a few forms:

 

• First and foremost: It is obedience to Yah’s instructions in righteousness, which is His set-apart Torah.
• Obedience to the leading of His Ruach HaKodesh operating in our lives.
• Obedience to the teachings and instructions of our Master Yahoshua Messiah.
• Sanctioned work for the Kingdom.
• The Great Commission—Proclaiming the Gospel to the World.

 

We were made or destined for good works:

 

“For we are Yah’s making, created in union with the Messiah Yeshua for a life of good actions (good works) already prepared by Yah for us to do” (Eph. 2:10; CJB modified).

 

It was our beloved Master who commanded us to let our light shine before all of humanity through our good works; through our obedience to Torah, Yah’s instructions in righteousness. In so doing, we glorify our Father in heaven (Mat. 5:16).

 

But the works that we do must be that which Yah has commanded and assigned us to do. Otherwise, we waste our time and in many cases, even jeopardize our eternal security. We mentioned this previously that Master warned his disciples that:

 

“Many will say to Me in that day, Master, Master, have we not prophesied in Thy Name? And in Thy Name have cast out devils? And in Thy Name done many wonderful works? And then will I profess unto them, I never knew you: Depart from Me, ye that work iniquity” (Mat. 7:22-23; KJV modified).

 

Master instructed us to honor and keep Torah, but not follow after the works—the example of religious leaders. For the religious leaders, at least in Master’s day, devised and implemented traditions and laws (the so-called Oral Torah or Tradition) which served only to enslave Yah’s people. And that which these religious leaders did  back then and they do even today, they do for purposes of being seen and to receive honor among men and to enrich themselves (Mat. 23:3-5).

 

When asked by challengers to His teachings what constituted the Works of Yah, He told them to believe on the One that sent Him (Joh. 6:29-30). That belief will naturally incite one to obey Yah’s instructions in righteousness as demonstrated by the patriarch Avraham. In which case, Master also advised that if we consider ourselves to be descendants of Avraham—whether natural or engrafted—then we must do the works of Avraham (Joh. 8:39).

 

Our works should also involve appropriate behavior in the world. Shaul counseled his Messianic Roman readers to conduct themselves appropriately in the world such that they would NOT become a public nuisance and bring problems upon themselves (13:3; Tit. 3:1-8). This would include obeying those laws of the Land that do not contradict Torah.

 

But more so, the apostle Shaul encouraged his Corinthian readers to “do the Master’s work” as vigorously as they could (1 Cor. 15:58; CJB modified; cf. 2 Cor. 9:8). Doing that which Yah has instructed us to do will produce fruit if we persist in that work (Gal. 6:9) and bring us peace and transform us into the image of our Master Yahoshua Messiah (2 Pet. 3:14). This is to be done, all the while bearing in mind that we are brought into covenant with Yah through our trusting faith in the Person and Ministry of our Master Yahoshua Messiah. We cannot earn our righteous standing before Yah (Gal. 3:2-10; Eph. 2:9-10).

 

Shaul counsels and instructs that we avoid the works of the flesh, which we spoke of earlier. For to abandon the Works of Yah for the works of the flesh will lead to our being excluded from receiving and entering the Kingdom of Yah (Gal. 5:19-21). We are to, in fact, have no fellowship with those that engage in the works of the flesh and of darkness (Eph. 5:11).

 

Our engaging in good works pleases our Heavenly Father and increases our knowledge of Him (Col. 1:10). The more we open ourselves to Yah’s leading as it relates to performing our Father’s works, we grow in our understanding of Him and of His Ways and we take on His image and glorify Him in all the earth.

 

Shaul counseled his Thessalonian Messianic readers to labor in love for Yah and for their neighbors (1 The. 1:3).

 

Torah is the basis upon which our Work rests (2 Tim. 3:16-17). So, it behooves Yah’s elect to know Torah backwards and forwards so that they may Work the Works of Him that chose them.

 

Bottom line, beloved, despite the erroneous conventional wisdom of many throughout denominationalism, Shaul did not hold to any anti-Torah doctrine or belief. He did not disavow doing good works, a great portion of what is referred to as “good works” is walking and operating in Torah.

 

We must understand and be able to communicate and explain to our wayward brethren, when such Yah ordained opportunities present themselves us, what Shaul meant by such challenging teachings; as well as be able to explain to those same inquirers why we operate in and live Torah as we do (1 Pet. 3:15).

 

And let us walk and operate in our faith happy—blessed—by the knowledge and reality that our trusting faith in Yah and in His Son Yahoshua Messiah’s Person and Ministries have reckoned unto us our Master’s righteousness, undeserved as we are. His love for us overshadows all and we are forever free of the debt that sinful humanity owes. And with that happiness and knowledge, we work—we operate in obedience—not to earn our righteous standing before Yah. But rather, because we love our heavenly Father and we choose to please Him over man and the things of this world.

 

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And with that, we bring this installment of TMTO to a close. And as always beloved, may you be most blessed, fellow saints in training. Shalom. Take care.