Is Romans 7 about life as a Christian?

I was involved in a Calvinist/Reformed discussion on Romans 7, specifically discussing whether Paul in Romans 7 is speaking of himself as a "Christian struggling with sin" versus whether Paul here is speaking of his former life as an  "unconverted Jew". Biblical commentators have argued both as possible readings, but generally the Protestant side (especially Reformed and Lutheran) comes down strongly on the "Christian struggling with sin" reading of Romans 7. While that Protestant reading is understandable, I think it is a very problematic and inferior to the more likely "unconverted Jew" interpretation of Romans 7. This might not seem like an important debate, but I think we really need to care what Paul actually wants to teach us in Romans, and we should care if certain agendas are causing us to read Paul incorrectly in order to prop up erroneous theological ideas.  

Before delving into the text, it is important to affirm that everyone agrees that the Christian life involves an inner battle with one's flesh, which Paul speaks of elsewhere (e.g. Romans 6; Galatians 5:16-24). After we delve into the actual text and do actual exegesis, I will then share why I suspect the Reformed/Lutherans are trying so hard to hold to their reading.

The ins and outs of Biblical Justification

There is a common claim by Protestants arguing that Justification is strictly a "forensic" matter whereby all the saving actions taking place during Justification occurs entirely external to us. Protestants make this bold claim in order to undermine the Catholic claim that Justification consists primarily in an inward transformation within your soul. A good way for Catholics to refute the Protestant claim is to show how often the Bible speaks of both internal and external language within the same verse. I made a post about this several years ago (HERE), where I cited multiple passages in Scripture which mentioned God performing both external and internal changes on us when we get saved. This dual aspect view is sometimes called the "duplex" view, which even the Council of Trent permitted when it decreed: 

If any one saith, that men are justified, either by the sole imputation of the justice [righteousness] of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favor of God; let him be anathema. 
(Trent, Session 6, Canon 11)

Notice that Trent is not excluding that there is an external component to justification, and it could even be termed "imputation" in some sense (some definitions of "imputation" are okay, while other definitions are problematic). The catch is that the external cannot be seen as the "sole" factor going on, especially to the more central "grace and charity poured into their hearts by the Holy Ghost" (Rom 5:5). Along with the original duplex texts I presented or were in the large comment box (Acts 15:9,11; Acts 26:18; 1 Cor 6:9-11; Eph 2:5-8; Philip 3:9-11; Col 2:11-14; 2 Thess: 2:13; Titus 3:5; 1 Pet 2:24; 1 Jn 1:9), for this post I would like to add a few more duplex verses which I think will be helpful. 

The Bible easily refutes the Lutheran & Reformed view of Original Sin

Sorry for the delay in posting, my life has been so busy that I've not had any chance to post, and when I sit down to post I run into all kinds of unfortunate distractions that leave many things as an unpublished "draft". That said, I have been occasionally active on Twitter (HERE), and have met some great Catholic and Protestant people on there, with some good topics that have been discussed. For this post I want to discuss a fundamental and serious error that I saw a Lutheran espousing about Original Sin, which is a major reason why they espouse Imputed Justification against Catholicism (and Scripture). I see it as a simple and short refutation of their erroneous view of Original Sin.

The Protestant Reformers erroneously saw the "evil desires" that remain within the Christian as truly and properly sinful before God. As one Lutheran put it on Twitter: "Man's fallen and wicked desire, Concupiscence, is itself actually sinful, for it is lawless and rebellion against God's law and holy will." This sinful desire, called "Concupiscence," is a major point of contention between Catholics and Protestants. If such desires as the temptation to lust after a woman, which are constantly arising within us, are truly sinful, then the Christian is in a serious bind, for how can they hope to live a life of holiness before God if they are constantly hit with lustful desires throughout their Christian life? The Protestant view is that these lustful desire are truly sinful, and thus the only way to "escape" this constant feeling of defeat and guilt before God is to "hide" behind Christ's Righteousness through Imputation, such that God now only sees Christ's holy life instead of you whenever God looks at you. It would seem that some kind of Imputation model would be the only "solution," even though this doesn't really amount to a solution when other factors are considered. Meanwhile, the Catholic view is that Concupiscence is not sinful in itself, but rather is an inclination to give into sin, and thus Concupiscence is only a temptation in the Catholic view, whereas sin is an act of the human will to choose to give into temptation. In short, for Catholicism and Scripture, we would say concupiscence is not sinful in itself but it certainly is a result of Original Sin and an unfortunate effect that remains even in Christians.

One primary Catholic proof text that concupiscence is not formally/truly sinful comes from the Epistle of James, chapter 1, which says:

12 Blessed is the man who remains steadfast under trial [temptation], for when he has stood the test he will receive the crown of life, which God has promised to those who love him. 13 Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one. 14 But each person is tempted when he is lured and enticed by his own desire ["concupiscence" in Latin]. 15 Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.

What James is saying is that there is a distinction between temptation/concupiscence versus that of sinning. Merely being tempted or feeling lustful desires is not sinful, but it is an effect of Original Sin. This passage would not even make sense if temptation itself was formally (i.e. truly) sinful rather than an effect of Adam's sin. In fact, this passage would seemingly undermine the Protestant view quite plainly, and I think it does. But to turn up the heat against the erroneous Protestant view, I pointed the Lutheran to many passages from the First Epistle of St John, which I will now cite here, and which he didn't seem to have any response to.

Consider these passages from First John:

Was Jesus "cursed" to Hell (Gal 3:13 - Part 2) - More problems with Penal Substitution

Years ago I had written about Galatians 3:13 and whether it supported the Protestant doctrine of Penal Substitution (see HERE), which I've written many posts on this blog about. The basic claim of Protestant advocates is that when St Paul says Jesus "became a curse," they say this 'clearly' teaches that Jesus suffered the eternal spiritual torments of hellfire that we deserved. One of the most popular conservative Protestant preachers of our time was RC Spoul, where he preached on this very issue at a major conference: "Jesus had some experience of the beauty of the Father until that moment that my sin was placed upon him, and the one who was pure was pure no more. And God cursed Him. It was as if there was a cry from heaven—excuse my language, but I can be no more accurate than to say—it was as if Jesus heard the words "God Damn You." Because that's what it meant to be cursed, to be damned, to be under the anathema of a Father." (Ligoner Ministries 2019). Protestants cite Gal 3:13 as if it explicitly meant God the Father cursed Jesus with eternal wrath, basically eternal damnation to hellfire. The reality is, that is reading way too much into the text and even causes many problems, some of which I have already highlighted in Part 1. In this Part 2, I will take a look at another historical view of this text that doesn't get much attention but which I feel makes far more sense.

The primary dispute on this verse is what does "cursed (by God)" mean. The Biblical term "curse" refers to speaking/wishing evil upon someone, whether deserved or not. It is not some generic term for "damn to hellfire". In fact, the term "curse" as it is used in the Bible refers almost always to physical evils that come upon someone or something. For example God curses the serpent, saying it will now slither across the ground (Gen 3:14), and God curses the ground after Adam sinned, saying the ground will now produce thorns (Gen 3:17). Noah curses Canaan saying Canaan will be a slave and mockery. In 2 Kings 2:24, Elisha calls a curse on some boys mocking him, and a bear came and tore them up. Jesus cursed the fig tree by saying it will never produce fruit again, and it withered and died (Mt 21:19). There are even times when God is said to make someone "a curse," such as in 2 Kings 22:19, Jeremiah 24:9, 25:18, all referring to the land becoming desolated as a result of the Israelites' sinful behavior. Most especially is Deuteronomy 28:15, which lists a bunch of curses God will do to the Israelites if they break the Mosaic Covenant, including sickness, drought, famine, defeated in battle, blindness, anxiety, scabs, tumors, etc. This Deut 28 curse section is the very context of Gal 3:10-13, which is what Paul is directly citing. This Biblical understanding of "curse" fits far better with the notion that Jesus was publicly humiliated with crucifixion than it does of the Protestant presumption that it must be speaking of some invisible damnation curse by the Father. And that leads us into the "new insight" of this post.

Recall that Paul is not 'randomly' saying Jesus became a curse in Gal 3:13, but that Paul is actually citing Deuteronomy 21:22-23, which says:

22 And if a man has committed a crime punishable by death and he is put to death, and you hang him on a tree, 23 his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God. You shall not defile your land that the Lord your God is giving you for an inheritance.

Notice the verse is largely focused on taking care not to defile the Promise Land, and thus the cursed language actually more of a parentheses. So what is it about a body on a tree that defiles the land? Many would say that what "defiles the holy land" is the presence of gravely sinful individuals, such as criminals running around unpunished, which is understandable (cf Num 35:34; Lev 18:24-25). But in this case, it is specifically focused on the burial process, which I'm not sure if other texts address. This verse is unique and somewhat mysterious. This is when I came upon some Biblical commentary that indicate some commentators interpret the "cursed" (by God) text not as God cursing the individual, but rather of the mutilated body being a blasphemy, reproach, curse, etc, against God. For example, the predominant Rabbinical reading is that since man is made in God's Image, then to mutilate or defile the body is basically an insult, blasphemy, etc, against God. This fits with why the Torah forbids certain tattoos, certain fashions, certain grooming, etc, because it is human mutilation. It not only messes with the people, but it is also a bad testimony to others when you're supposed to be a good example to them. (How tragic it is when we see our fellow citizens mutilating their bodies, often because they are deeply wounded inside.)

When the human body is treated like garbage then it is an insult to God's prized creation made in His image, and it is a very pagan thing to mutilate the body. We see how disgusted we get when we think about the Aztecs who used to mutilate their enemies while still alive, and how dark of a cloud comes upon our nation when we think about abortion happening everywhere. When we see in National Geographic type magazines the Islamic form of punishment, namely decapitation, cutting off heads, cutting off hands, cutting off feet, etc, we become repulsed. Similarly, when we see a corpse hanging from a tree or pole, we become grossed out. We are not grossed out or repulsed from mere capital punishment, but rather only those which are popularly called "cruel and unusual" punishment. So similarly, imagine what God sees when the human body is mutilated. In this situation, while it was necessary to have crucifixion for grave offenses, the Mosaic Law put limits on this.

Saint Jerome mentions that some translations had even captured this "curse in the sight of God" rendering, in his Commentary on Galatians (HERE):

Synagogues aren't Temples - kind of a big deal Pt.2

From my recent post (here) discussing the plain distinction between the synagogue versus the Temple, it has let me to look into the "Biblical details" more of each institution, including the key passages which were already cited. This study is important because if the Bible does use worship type language in regards to the synagogue, then it would mean the prior post would have to be significantly retracted or modified. However, if the Bible does not use worship type language with regards to the synagogue, then the prior post is more firmly established.

To begin, the Greek word "worship" appears about 60 times in the NT, and it is largely used to refer to people "bowing down" in reverence. That said, "worship" is clearly tied to Jerusalem, and specifically the Temple, is clear from Luke 2:37; John 4:20-21; 12:20; Acts 8:27; 24:11; Heb 9:1;  Rev 11:1 (1 Cor 14:23-25; 2 Thess 2:4; Rev 15:4-5). Worship is associated with "religion" and "altar" (Acts 17:22-23). Worship is "regulated" by "covenant" and holy places (Heb 9:1-2).

I did not see the synagogue mentioned in any of these verses, implying "worship" (in the Biblical sense) does not take place in the synagogue. So far this data fits with the Catholic thesis that I wrote about in the prior article. Now onto the next word to look at.

By a single offering he has perfected them - Does Hebrews 10:14 refute Catholicism?

I was reading an article where a Protestant pastor cited Hebrews 10:14 as his primary proof text against the doctrine of Purgatory. The verse says: "For by a single offering he [Jesus] has perfected for all time those who are being sanctified." The pastor's interpretation was something along the lines of: by that one single sacrifice on the Cross, Jesus has perfectly saved us, leaving nothing unfinished, and thus there is no room nor need for us needing forgiveness later on (e.g. such as in Purgatory). This reading is understandable, and quite common for Protestants to make against Catholics. So I think it's a good idea to take a look at how to address this claim.

The first thing I would point out is that Christians can still fall into sin and still need to repent of any new sins (e.g. forgive us our tresspasses), as we see throughout the Bible. The congregations in Corinth and Galatia had fallen into sin and needed to repent (2 Cor 12:21). Jesus even sends John to warn the 'seven churches' of Revelation ch2-ch3 of repenting of their bad behavior. So it is a well-established fact that forgiveness is not something that takes place only once in a Christian's life. Thus, we have good reason to not interpret the "by one offering he perfected" of Heb 10:14 to mean your sins are perfectly forgiven the moment you first accept the Gospel. On top of that, even Protestants admit that our growing in inward holiness is a 'work in progress', since each day we must strive to uproot sin and become more holy, which is a very slow process, meaning Christians are far from perfect. And without the Cross, we would be unable to make any steps towards holiness at all. But then we must admit "the one offering" did not perfect our sanctification, and thus we see a second reason why the Protestant interpretation cannot work against Purgatory. With the Protestant interpretation largely discredited, that opens up the door for us to explore alternative interpretations of what Paul is saying, because it seems like a very big deal to say that the Cross perfects us.

The next reasonable step in our study is to consider the possible meanings of the words that 10:14 uses, because often times we incorrectly assume the modern day English meaning of a Biblical word. The key word of this passage is "perfected," which Greek term is found 24x in the New Testament (here), and has a range of meaning along the lines of "to complete, accomplish, finish, bring to the end goal". If you look at the verses, this Greek term "perfect" is not used in any of these verses to mean nor suggest "without sin, flawless," such that a Christian is absolutely perfect now. Consider that Jesus told his Apostles that He was 'not yet perfect' (Lk 13:32; Heb 5:9; 7:28), which obviously cannot mean Jesus was not yet sinless, but rather that Jesus had yet to attain His final goal (Cross & Resurrection). And Paul says he as a Christian has not attained perfection yet (Phil 3:12), which obviously contradicts Heb 10:14 unless we admit "perfect" can have a range of meaning. So at this point, we can safely say that Heb 10:14 means that Christians have been brought to some goal or accomplishment stage, but that is not a state of sinless perfection.

Were David's future sins forgiven at the moment of his conversion? (Quickie Apologetics)

I'm not sure if I have posted this before, but I want to make a quick post about it. I'd say that 'moderate/intermediate' level of Catholic apologetics knows that when Romans 4:6-8 speaks of the justification of David in Psalm 32, that this prayer in Psalm 32 was not the first time that David came to faith. Instead, David had been converted to God since David was a young man (1 Sam 17:33-37). In this case of Psalm 32, David was praying about repenting of his adultery/murder in 2 Samuel 12:13-14, where as an adult David committed mortal sin and needed to repent. Thus, if Psalm 32 is talking about Justification, as Paul says it is, this can only mean David lost his salvation by mortal sin and regained it when he repented. This refutes/undermines the standard Protestant claim that Justification cannot be lost by our sin (or regained by Repenting). This brilliant insight was first made by Robert Sungenis about 25 years ago in his published book Not By Faith Alone.

That said, certain Protestants like James White insist that David's future sins were (also) forgiven per David's words of Psalm 32, which is a serious presumption since the Bible only ever talks of past sins being forgiven. That's because the Reformed are forced to teach all future sins are forgiven in order to uphold their other erroneous views, namely Faith Alone and Imputation (discussed many times on this blog). But what if we can look even further into David's life, years later as King, and see him falling into sin again? That would obviously cause serious problems to the White/Reformed thesis. And indeed there is such a text, discovered by the Catholic blogger [HERE], where he points out that the final chapter of 2 Samuel, specifically 2 Sam 24:10, speaks of an elderly David disobeying God in another serious manner:

10 But David's heart struck him after he had numbered the people. And David said to the Lord, “I have sinned greatly in what I have done. But now, O Lord, please take away the iniquity of your servant, for I have done very foolishly.” . . . 17 Then David spoke to the Lord when he saw the angel who was striking the people, and said, “Behold, I have sinned, and I have done wickedly. But these sheep, what have they done? Please let your hand be against me and against my father's house.”

It is clear that David had sin/iniquity on his conscience before God for his bad behavior, and David was again praying for forgiveness. It is clear that God was even punishing David for his sins and had to do Penance to fix it (2 Sam 24:24-25). This is impossible if David's future sins were forgiven years earlier when David prayed Psalm 32. This is impossible if David was "covered by Christ's imputed righteousness" such that God doesn't see David's behavior but rather only sees David as righteous at all times. I think this is a wonderful find and believe it raises a Catholic to 'advanced/expert' level when he includes 2 Samuel 24:10 along with pointing out that Psalm 32 was about David's sin in 2 Samuel 12. We simply must make use of powerful arguments like these, because they can be very effective against Protestants.

Justification of the Ungodly - a Reformed admission

I came across a wonderful admission from a Reformed article online [1] of something I've been saying for a while regarding the problematic situation of the Reformed reading of "justifies the ungodly" (Rom 4:5) that I'd like to share. The article is short, but I trimmed it down at spots to capture the most important points:

One of the most striking and comforting expressions in the Scriptures is that God justifies the ungodly (Rom. 4:5). Nonetheless, this statement creates a theological conundrum of sorts and has led in part some Reformed theologians, including puritans, to at least suggest if not advocate a subtle form of justification before faith. So what then is the problem?

Placing regeneration and faith before justification, as the Reformed do, appears to be incompatible with the fact that God justifies the ungodly. For how can a regenerated, holy sinner who exercises sincere faith and repentance be viewed as ungodly? Yet, placing regeneration after justification has its own problems, chiefly, how can a sinner dead in sins turn to Christ in true faith and repentance?

The Reformed officially teach that before a person can even believe, the Holy Spirit must first come and cause a radical transformation inside that person, taking them from spiritual death to spiritual life (Eph 2:5), born again (Jn 3:5), giving them a new heart (Rom 2:29), making them a new creation (2 Cor 5:17), and enabling them to exercise the gift of faith. This is called "Regeneration" or "Effectual Calling" in classical Reformed language. Only after Regeneration can they then believe in the Gospel and then get Justified. But this raises the question, how can someone so powerfully transformed inside by the Holy Spirit still remain "ungodly" in any reasonable sense? To remain "ungodly" would suggest that sin is more powerful than grace, which cannot be. So the Reformed must now explain how there can be an "ungodly" in the first place when it comes to the believer getting Justified.

Did God reckon Abraham's heart as faithful? (Nehemiah 9:8 and 13:13)

As you probably know, Protestants claim that since Abraham was "ungodly" he couldn't be justified before God by his sinful actions, and instead had to use his faith to receive the "imputed Righteousness of Christ" in order to appear righteous before God. While there are numerous proofs against Protestantism's perverted reading of Genesis 15:6 (Rom 4:3), I want to present two 'new' Biblical proofs that Protestant scholars and apologists quietly ignore. Both texts are from the book of Nehemiah, which is a fascinating new use for this book in apologetics.

The first text is:

Neh 9: 7 You are the Lord, the God who chose Abram and brought him out of Ur of the Chaldeans and gave him the name Abraham. 8 You found his heart faithful before you, and made with him the covenant to give to his offspring the land of the Canaanite. And you have kept your promise, for you are righteous.

The term "faithful" here is the same term used in Genesis 15:6 - and in fact is the only time the term is used of Abraham in Genesis. The Hebrew term often means "faithful" and not merely believing. The connection to Abraham's "heart" being good further suggests that Abraham was not "ungodly" in the Protestant claim of being morally depraved, but rather being merely a Gentile (cf Rom 4:9-12). Also, the verse ends with God keeping his Promise (cf Rom 4:13), because God is "righteous". The connection with Promise Keeping and Righteousness suggests that the Righteousness in question here is more of a "faithfulness," rather than the Protetant error that claims Biblical "righteousness" means a lifetime of perfectly keeping the commandments (which doesn't even make sense when speaking of the Father's righteousness).

Augustine's insights on Genesis 15 - Revisiting Abraham's faith reckoned as righteousness - Part 5

Since my radical reevaluation of Genesis 15 last year, which I have in my "Revisiting Abraham's faith reckoned as righteousness" series (Here), I have recently come across a fabulous commentary by St Augustine on this situation which I feel further vindicates my position. I truly believe this will change the way most informed folks read and comment upon Genesis 15 and Romans 4. Let's jump right into it, with this passage from St Augustine's masterpiece, City of God (Book 16; Section 26):

After these things in Gen 16, Ishmael was born of Hagar; and Abraham might think that in Ishmael was fulfilled what God had promised him in Gen 15, after Abraham originally wished to adopt his home-born servant Eliezer (Gen 15:2), to which God said "This servant shall not be your heir; but he that shall come forth from your own loins, he shall be your heir." (Gen 15:4) Therefore, lest Abraham should think that what was promised in Genesis 15:4 was fulfilled in Ishmael the handmaid's son in Genesis 16, God appeared to Abraham in Genesis 17 to promise the birth of Isaac, and said "I am God; be well-pleasing in my sight, and be without complaint, and I will make my covenant between me and you, and will fill you exceedingly."

Here in Genesis 17 there are more distinct promises about the calling of the nations in Isaac, that is, in the son of the promise, by which grace is signified, and not nature; for the son is promised from an old man and a barren old woman [Rom 4:19]. For although God effects even the natural course of procreation, yet where the agency of God is manifest, through the decay or failure of nature, grace is more plainly discerned. And because this was to be brought about, not by generation, but by regeneration, circumcision was enjoined now, when a son was promised of Sarah. For what else does circumcision signify than a nature renewed on the putting off of the old? And what else does the eighth day mean than Christ, who rose again when the week was completed, that is, after the Sabbath? The very names of the parents are changed [Gen 17:5; Rom 4:17]: all these details proclaim newness, and the new covenant is shadowed forth in the old. For what does the term old covenant imply but the concealing of the new? And what does the term new covenant imply but the revealing of the old?

Wow, if only this passage of St Augustine was more well-known, it might have changed the course of Catholic & Protestant dialog a long time ago and completely changed the way we read Romans 4. This passage confirms a lot of what my own 'regenerated' understanding of Romans 4 seems to be about as I've explained in my Revisiting series. As a summary: I do not see Romans 4 as about Abraham converting in Genesis 15, nor about him getting justified a second time after Genesis 12. I do not necessarily even see circumcision as portrayed as a "work" (more on this in an upcoming post). Rather, I think the only feasible reading of Rom 4:2 "if Abraham was justified by works" can refer to is bringing about the Promised Heir of Gen 15:4 by natural human means, namely Abraham sleeping with Hagar in Genesis 16, right after the Covenant was established in Genesis 15. It makes little to no sense contextually or logically for "works" of Abraham in Rom 4 to be sins, good deeds, or even circumcision itself, much less the ceremonial works of Moses. If you do a simple substitution of any of those meanings of "works", the train of thought for Paul makes no sense. It is possible that Paul is saying Abraham's "work" of sleeping with Hagar was a "type" for the merely natural "works of the Mosaic Law" which lacked grace. Abraham truly Believed God's promise in Genesis 12 that his offspring would be great and bless the whole world, but his natural, earthly, human "Reason" was unable to see how this was to actually be. Perhaps it was Eliezer, Abraham's distant relative would be the heir. So God showed up go clarify in Genesis 15 that it was not Eliezer, but rather someone "from his own loins" (15:4b). Perhaps then it was Ishmael, Abraham's actual biological child. So God showed up again to clarify in Genesis 17 that it wasn't Ishmael, but rather a miraculous birth, made possible by regenerative circumcision. In all this, we see types/shadows/images of the insufficiency of the Old Covenant and the need to make way for the New Covenant. Paul is far more concerned with Divine Revelation unfolding, seeing Genesis with the Glasses of Faith, that he is with some silly, shallow Protestant debate on faith "versus" deeds. 

The righteous shall live by (God's) faithfulness - Part 3 (Hab 2:4; Rom 1:17; Gal 3:11; Heb 10:38)

One benefit of discussing your theological reflections with others (both Catholic and Protestant) is that, through their feedback, you can often further refine your original conclusions. In the case of Paul's mysterious appeal to the obscure text of Habakkuk 2:4 in key junctures of Romans and Galatians, I have come to write this unexpected Part 3 of this The Righteous Shall Life By Faith series (Part 2 is HERE). This time, I will try to bring the truths of the prior reflections together to form a fully cohesive understanding of why Paul appealed to such an obscure OT text if his goal was to make a convincing argument to his audience, both friend and foe.

First, let us recall that in Galatians 3:11, Paul says: "It is evident that no one is justified before God by the law, for “The righteous shall live by faith.”" I'll be honest, there is nothing obvious about how this brief phrase from Habakkuk evidently proves faith justifies while the law does not justify. I'm sure that if other folks were honest, they would admit this phrase is more mysterious than it is clear. Most commentaries that I have come across take the very simplistic approach of saying something akin to "Habakkuk says faith gives life, so that's all there is to salvation." Sorry, but I think that's an immature approach to the text, and is full of problems. For one, we already noted in Part 2 that "faith" in Hab 2:4 is more accurately translated/understood as "faithfulness," and nothing in the text or context suggest a person is incapable of doing good works or that everyone is unrighteous (e.g. God did not consider Habakkuk as unrighteous). And the way Hab2:4 is quoted in Hebrews 10:32-39, "you have need of endurance, so that when you have done the will of God you may receive what is promised," there is nothing in Paul's lesson here that in any way suggests faith alone or "once saved always saved". (Protestants have shamefully and intentionally avoided the rule of "Scriptures interprets Scripture" by refusing to take Hebrews 10:38 into consideration when interpreting Romans 1:17 and Galatians 3:11.)

On top of that, there are many texts in the Bible that link having life, righteousness, etc, to obeying God's commandments, e.g., Proverbs 4:4; 7:2; 11:19; Eze 18:22; as well as very relevant passages similar in nature to Habakkuk, such as Ezekiel 14:12-14,

And the word of the Lord came to me: “When a land sins against me by acting faithlessly, and I stretch out my hand against it and break it, and send famine, and cut off from it man and beast, even if these three men, Noah, Daniel, and Job, were in it, they would deliver only their own lives by their righteousness, declares the Lord God.

The plain logic here is that when the bulk of the people turn to evil for a sustained time, then even the most righteous saints in OT history wouldn't be able to intervene, and rather such saints would only spare their own life by their righteous behavior. So do we really think that Paul was so intellectually weak that Paul simply mined the OT until he found a text that sounded good to him? Any Jew would laugh at pulling out such an obscure OT text such as Hab 2:4, and they would easily throw a number of OT texts against Paul. Surely we cannot mock Paul's intelligence and gift of the Spirit by thinking he couldn't make a convincing argument! So we are forced to do some reflection and thus discover why Paul's appeal to Habakkuk 2 is actually a pretty solid argument.

To begin finding a satisfying answer, I think we should consider the key phrases which Paul uses when he appeals to Hab 2:4. First, as noted above in Galatians 3:11, Paul says Hab 2:4 somehow demonstrates that 'works of the law do not justify'. Second, in Romans 1:17, Paul says Hab 2:4 somehow demonstrates that 'the righteousness of God is revealed'. I think the answer that addresses both is a proof text along the lines of showing the Mosaic Law was broken and thus put the Israelites in a hopeless condition, yet which nonetheless God promises to rescue/save His people. The book Habakkuk was written to address the national punishment coming upon Judah for its unfaithfulness to the Mosaic Covenant, which did not contain any provision for atonement of major sins. Yet, despite providing no means of un-breaking the Mosaic Law, somehow throughout the OT prophets we are told God promises to rescue His people. This can only mean the Works of the Law do not justify (in the sense of saving a person from their sins and giving them spiritual life or even heaven). It also means that God's Righteousness, that is His promises to correct the issue of sin and bring about salvation, is promised in the prophets to come about in His due time by some other basis than the Law. Thus, when Paul brings up Habakkuk 2:4 to his Jewish opponents, they are reminded of their national disobedience to the Mosaic Law, requiring punishment since the Law does not allow them a second chance, while at the same time promising them a second chance at living through some other merciful provision apart from the Works of the Law. This "other merciful provision" is only revealed at the time of the Apostles, wherein Jesus arrives to deal with sin, and this message is known simply as the Gospel.

This would also explain why in both contexts, Romans 1:16-18 and Galatians 3:10-13, Paul quotes Habakukk right in the middle of talking about God's "wrath" due to disobedient behavior and "curses" for breaking the Law. Habakkuk, and the OT prophets as a whole, are precisely about God's wrath due to breaking the Law. But within Habakkuk and the OT prophets as a whole, there are also prophecies about how God will still have mercy and save. 

It is also possible that Paul was saying that Habakkuk was speaking of a time when it wasn't even possible to practice the Mosaic Law since the Israelites were now in exile and thus couldn't even live out the works of the Law due to living under pagans. Both then and in 70AD, the Temple was destroyed, meaning the Israelites couldn't even carry out their routine Levitical duties regarding sacrifices, purification, holidays, etc. Thus, they must live some other way than by the Law if they want to continue their religion and relationship with God, and that way must be common to both Gentiles and Jews (e.g. not restricted to the geographic land of Jerusalem). Within the context of Christianity, we are also living among the pagans, namely those outside forces that are constantly trying to persecute us, which we must suffer for now and persevere in faithfulness to God.  

 

Next to reflect upon what Habakkuk meant by "live," we should be able to at least assume this "life" was something more than just earthly comfort, since at the time of exile there was no comfy life on the horizon. If Habakkuk himself was going to suffer exile, he certainly wasn't "living" in any satisfying manner. Thus, his "faith(fulness)" had to be leading to some other kind of life, such as life in heavenly paradise. Just as the Jew was for the foreseen future going to endure life in a fallen world (i.e. Babylonian exile), so too Christians for the foreseen future are going to live life in a fallen world, and thus our faithfulness during this time must be looking to something more than earthly comfort.

One final point to consider is that, as with other posts on this blog, we see in Habakkuk 2:4 that the Greek OT (LXX) text contains inspired elaborations upon the Hebrew OT text. Consider the two OT texts of Habakkuk 2:3-4 and how they differ:

Greek Habakkuk: (3a) For the vision is yet for a time, and it shall shoot forth at the end, and not in vain: (3b) though he should tarry, wait for him; for he will surely come, and will not tarry. (4a) If he should draw back, my soul has no pleasure in him: (4b) but the just shall live by my faith.

Hebrew Habakkuk: (3a) For still the vision awaits its appointed time; it hastens to the end, it will not lie. (3b) If it seems slow, wait for it; it will surely come; it will not delay. (4a) Behold, his soul is puffed up; it is not upright within him, (4b) but the righteous shall live by his faith.

For both texts, verse 3a is pretty similar, Habakkuk is given an prophecy of the future by God. In verse 3b, is not immediately clear if this is the return from Babylonian exile or if it is a prophecy of the arrival of Jesus, or perhaps both. The Greek rendering of "he" will come sounds a lot life the arrival of Jesus, either first or second coming, though "it" can mean the same thing, as in 'this prophecy will come to fulfillment'. In 4a, there is a remarkable difference in texts, though I maintain we should always assume differences in texts are merely difference in wording rather than in essential meaning (especially since the Hebrew terms can often be more broad in meaning). In this case of 4a in both, it seems certain that the prideful person whose soul is puffed up in the Hebrew text is to be understood as the one who draws back and has God's favor removed in the Greek. And given that, it means the (already) righteous individual of 4b is going to live by faithfulness. If there is any question as to whose faithfulness, you could read it either as God's Faithfulness, and thus more accurately God's Righteousness, or as man's faithfulness to God's commands. But even here, perhaps both God and man's faithfulness is in view. Thankfully, we have the New Testament book of Hebrews, chapter 10, that gives a better look at this:

Hebrews 10: 19 We have confidence to enter the holy places by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23 Let us hold fast the confession of our hope without wavering, for he who promised is faithful. 24 And let us consider how to stir up one another to love and good works, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.

26 For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. 28 Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. 29 How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? 30 For we know him who said, “Vengeance is mine; I will repay.” And again, “The Lord will judge his people.” 31 It is a fearful thing to fall into the hands of the living God.

32 But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings, 33 sometimes being publicly exposed to reproach and affliction. 34 For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one. 35 Therefore do not throw away your confidence, which has a great reward. 36 For you have need of endurance, so that when you have done the will of God you may receive what is promised. 37 For [as Habakkuk says],

“Yet a little while, and the Coming One will come and will not delay;
38 but my righteous one shall live by faith,
and if he shrinks back, my soul has no pleasure in him.”

39 But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls. 11:1 Now faith is the assurance of things hoped for, the conviction of things not seen. ² For by it the people of old received their commendation.

Within this text, we see Paul touch upon many of the themes we've already discussed. We see Paul talking about God's Judgment that is coming, and the reward for those who are obedient. We see that the Mosaic dispensation did not provide for forgiveness, and thus when it was broken there was only wrath to look forward to, while the New Covenant has more opportunities for mercy and greater rewards...though also greater punishments as well. We see that Hebrews definitely is looking to the Greek Habakkuk, showing that what was in mind was "the Coming One," that is He Who Is Coming, which can only be God, in Jesus Christ.

Paul was thus quoting Habakkuk as a prophecy of Jesus' Second Coming (or at least the judgment in AD70, or both), while we are in a time of exile, and the Mosaic Law has expired, leaving us to live by new Covenant rules and regulations. This applies to the Jew and Gentile alike, and thus "from faith to faith" means there is an analogy of our conditions found in the lesson of the OT conditions of Habakkuk and the Babylonian Exile. To me, this is a far more satisfying explanation of Paul's proof text than a mere surface level reading of a few words.

Another fascinating insight on "The Righteous Will Live By Faith" (Rom 1:17; Hab 2:4; Heb 10:38)

As I continue to research Habakkuk 2:4 from my last post, St Jerome's explanation of 'the righteous will live by faith', I am even more disappointed to see how little attention it gets within Protestant-Catholic discussions. It seems to me that a lot of exegetical credibility is hanging on the meaning of "the righteous man will live by faith," particularly whether it actually is 'plainly' teaching Justification by Faith Alone (as Protestants since Luther have alleged). In this post, I want to take a more careful look at Hab 2:4, because I think this verse is actually quite devastating to the Protestant side, and might well explain why Protestant scholars do not take a careful look at it when it comes to them "proving" Sola Fide from Romans 1:17, Galatians 3:11, and Hebrews 10:38.

The first important detail to consider is that the Hebrew term "faith" in Hab 2:4 is not the Hebrew term for 'believe', but rather means steadfastness, remaining firm, and thus frequently rendered "faithfulness". In fact, this Hebrew term is often used in reference to God's faithfulness (e.g. Ps 36:5; 40:10; 89:1; 100:5; 119:90; Lam 3:23), which obviously cannot mean God's exercises faith (which is illogical). Even major Protestant translations like the NIV and NET render it as "faithfulness". Furthermore, the Reformed ESV and NASB both the term "faith" in the verse but have a footnote that says "or faithfulness". So there is really no controversy even among Protestants that this Hebrew term most accurately means "faithfulness" - it's just that Protestant scholars don't really like bring it up when discussing Romans 1:17 and Galatians 3:11 - likely because it causes considerable problems for 'faith alone'. The very notion of faithfulness suggests holding firm over a period of time. The term perseverance comes to mind. The idea is that you can turn to sin during this period, fall away, and thus fail to attain the blessing. That's hardly the same idea as being saved (permanently) the moment you believe in Jesus.

St Jerome's fascinating insights on the famous verse "The righteous man shall live by faith"

In the opening chapter of Romans, Paul famously says: "For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, 'The righteous shall live by faith.'" The "as it is written" verse Paul is citing here in his thesis statement is from the relatively obscure book of the prophet Habakkuk, chapter 2:4. I have always been fascinated by this verse, especially considering Paul quotes it multiple places (e.g. Rom 1:17, Gal 3:11, Heb 10:38), and thus I've been highly suspicious of the general lack of Protestant commentary on the context and meaning of Habakkuk 2:4. I think too often Protestants have glossed over this verse, thinking merely that Habakkuk is saying "a man is justified by faith". But this surface level reading does not seem to fit the actual wording of the verse nor the context. In this post, I want to consider a fascinating commentary on this verse, which I had not considered, which I stumbled upon in St Jerome's Commentary on Galatians.

St Jerome, commenting on Galatians 3:11-12, says:

We should note that he did not say that just any man lives by faith, lest he provide an excuse for the devaluation of virtuous deeds. Rather, he said that the righteous man lives by faith. This means that before having faith and the intention to live by it, one must already be righteous and must by the purity of his life have claimed certain steps that lead to faith. It is therefore possible for someone to be righteous without yet living by faith in Christ. If this is troublesome to the reader, let him consider what Paul says about himself [Phil 3:6]: "As for righteousness according to the Law, I was faultless." At the time, Paul was righteous in terms of keeping the Law, but he was not yet able to live by faith because he did not have Christ

This is astonishing, because with this explanation, Paul is basically undermining the very erroneous Protestant idea which teaches that our own sinfulness prevents our works from saving us. In Jerome's explanation, a person who is already righteous still needs faith. This fits perfectly with what I've written about numerous times (e.g. Here and Here) against the Protestant heresy of Salvation By Good Works Alone, contrasted to the Catholic teaching of St Paul which is Salvation by Faith.

This lead me to another discovery, noticing the context in which Paul quotes Habakkuk within his Galatians 3:10-12 argument:

10 For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” 11 Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” 12 But the law is not of faith, rather “The one who does them shall live by them.”

By citing Habakkuk 2:4 within the context of the "works of the law," per Jerome's insights this means that Paul has in mind particularly the Jew-Gentile controversy, and is thus saying even if a Jew were following the Mosaic Law, and thus were 'righteous per the Law', such is not enough. Faith would still be needed. Jerome further elaborates that Paul mentions "live" in two instances here: faith causes life and keeping the law causes life. Since both cannot be true in the same sense must mean that the "life" that the Law gives is a temporal living, such as long life and earthly blessings, as well as avoiding the death penalty that the Law holds over a person for grave violations of the Mosaic Covenant. Meanwhile, the "life" that faith in Christ brings is eternal life.   

UPDATE: Now there is a PART 2 of this series HERE.

Revisting Abraham's "faith reckoned as righteousness" - Part 4 (Promise vs Law)

(In case you missed them: Part1, Part2, Part2b, Part3)

This past week I began to really think about Paul's terminology of "Promise" as contrasted with "Law," particularly within Romans 4 and Galatians 3. It seems that if we can zero in on precisely what this mysterious term Promise refers to we can better (or even properly) understand Paul's lesson within these key Justification texts. If Promise has nothing to do with some forensic status or of living a perfectly obedient life, then this would cast some serious doubt on the mainstream Protestant reading of these chapters. Here's what I've found regarding this term.

Revisiting Abraham's "faith reckoned as righteousness" - Part 3 (The Blessed Man of Rom 4:6-8)

As I've been continuing on the quest of reading the Bible beyond the surface level, particularly Romans 4, I am excited to present another inspiration that I had. In a recent post (HERE), I emphasized how the Adoption theme (i.e. children, heirs, fatherhood) was undoubtedly the main theme of Genesis 15 and Romans 4. That was an expansion of "Part 2" (HERE) of this unexpected "series" on Abraham. To add yet another dimension to all this, I began to wonder if Paul's mentioning of King David in Romans 4 also had an Adoption theme to it, which seemed highly likely. As I thought about it, I came to realize that "we" have gotten used to reading Paul's mention of Psalm 32 as an isolated Psalm, focused only on forgiveness, completely divorced from the historical narrative that the Bible gives us of David's repentance. So I opened up the Bible where it talked about David's sin, and I was pleasantly surprised. 

Is Adoption the real lesson of Rom 4 & Gal 3?

Protestant often emphasize that Justification is a "legal" event, envisioning a defendant standing before a Judge in a courtroom. But they seem to miss the much more obvious and explicit Adoption themes within key Justification texts such as Romans 4 and Galatians 3. In this post, we will take a look at what these two chapters actually have to say about Adoption. 

Romans Ch4: 1 What then shall we say was gained by Abraham, our forefather according to the flesh? 11 He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, 12 and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised. 13 For the promise to Abraham and his offspring that he would be heir of the world did not come through the law. 14 For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. 16 That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring, not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all, 17 as it is written, “I have made you the father of many nations” 18 In hope he believed against hope, that he should become the father of many nations, as he had been told, “So shall your offspring be.”

Galatians Ch3: 6 just as Abraham “believed God, and it was counted to him as righteousness” 7 Know then that it is those of faith who are the sons of Abraham. 16 Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ. 18 For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise. 26 for in Christ Jesus you are all sons of God, through faith. 29 And if you are Christ's, then you are Abraham's offspring, heirs according to promise.

From the above survey we see the language Paul uses in reference to Abraham is almost entirely Adoption related terminology: father (7), offspring (5), sons (2), heirs (2), inheritance. If you read those chapters, you will see that "legal" language such as "judge" and "condemn" and such is almost entirely absent. And though the term "law" frequently appears, Paul is certainly talking about the Mosaic Law (see HERE), not some Divine Courtroom. And more importantly, Paul is saying the Law is not the path to salvation. Other common terms that are used in these chapters like "works" and "believe" are not legal terms, especially given that faith/believing/forgiveness has nothing to do with a courtroom.