Does Rom 5:19 prove the Protestant doctrine of Imputation?

Saint Paul says: "By one man's disobedience many were made/appointed sinners, so by one man's obedience many will be made/appointed righteous." (Rom 5:19). Some Protestants claim this is an important proof text for their doctrine of the Imputation of Christ's Righteousness, because here Paul speaks of believers being "appointed righteous," which they say is different fromactually being made righteous. I want to address that claim here, because it isn't as strong of an argument as they think.

Several years ago I was reading Reformed Baptist pastor John Piper's defense of Imputation of Christ's Righteousness, and I recall he had commented on this very issue in his Protestant apologetics book "Counted Righteous in Christ" (available for free on Piper's own site here). Piper explains his interpretation of Romans 5:19 on Pages 108-109, which I've trimmed down for length but kept the essential parts:

Update: Google-Blogger "hiding" posts

 I have been very busy with life the past month or so, meaning I wasn't able to post anything new. As I was looking up my powerful 2 Corinthians 5:21 article to share with someone, I noticed it was missing. It turns out the Google/Blogger automatic scanners had flagged some of my posts as violating community guidelines, and reverted them back to Drafts. This is obviously a mistake and so I requested them to be reviewed, but it is sad I was not made aware of this by email or a notification. It not only caused some of my favorite articles to be hidden, it could also have lead to hiding my blog from searches. I think they will be put back up, but just be aware in case your own blog loses posts. It's a good idea to back up everything, which can be hard if you have a lot to post about.

How Seventh Day Adventists changed the Sabbath (and blamed Catholics) - kind of a big deal Pt.3

From my recent posts (here) and (here) discussing the clear distinction between what takes place at the synagogue versus what takes place at the Temple, it has led me to consider the Seventh Day Adventist's claims about the Sabbath. One of the SDA's central accusations is that the Catholic Church allegedly "changed God's day of worship from Saturday to Sunday". But if "worship" wasn't taking place on Saturday (particularly not at the synagogue) then the SDA's entire foundation is obviously deeply problematic. 

First, let's consider the Seventh Day Adventist official website's Fundamental Belief #20 "The Sabbath" (here), and the parts which I think need to be highlighted:

The gracious Creator, after the six days of Creation, rested on the seventh day and instituted the Sabbath for all people as a memorial of Creation. The fourth commandment of God’s unchangeable law requires the observance of this seventh-day Sabbath as the day of rest, worship, and ministry in harmony with the teaching and practice of Jesus, the Lord of the Sabbath. (Gen. 2:1-3; Exod. 20:8-11; 31:13-17; Lev. 23:32; Deut. 5:12-15; Isa. 56:5, 6; 58:13, 14; Ezek. 20:12, 20; Matt. 12:1-12; Mark 1:32; Luke 4:16; Heb. 4:1-11.)

The Sabbath is a day of rest, reflection, enjoyment and worship for God’s people. It dates back to the seventh day of the creation week, when God stopped His work and took time to rest and savor it.

When God rested on the seventh day, He set for us an example. He gave the weekly Sabbath as a day of rest and worship for all of mankind.

“He shall speak words against the Most High, and shall wear out the saints of the Most High, and shall think to change the times and the law…” Daniel 7:25

When Jesus lived here on earth He kept the seventh day Sabbath. However, just a few hundred years after His death and resurrection, early Christians began keeping Sunday as their day of worship just as Daniel foretold. 

The change of the Sabbath as the day of worship from Saturday to Sunday happened in the year 321 A.D. The Roman Emperor Constantine issued a decree that all Christians were to begin observing Sunday as a day of rest.

[Seventh Day Adventists] decided they would begin to keep the biblical Sabbath even though most churches worshipped on Sunday. Keeping the 4th commandment became a distinctive part of their [SDA] worship. 

Notice that throughout their doctrinal explanation the SDAs use the word "worship" with regards to the Sabbath and the 4th Commandment ("Keep the Sabbath"). But what if terminology like "worship" is never to be found in any of these Biblical passages they cite as their primary proof texts, especially the 4th Commandment? That would be deeply embarrassing.

You can look at all twelve proof texts they have cited above (here). Notice that the language of "rest" and "do no work" appears multiple times. Yet, nowhere does the term "worship" or related language appear in any of these passages. This is kind of a big deal. From the outset, it looks as if the Seventh Day Adventists went around inserting or projecting the idea of "worship" onto the Sabbath day, when in reality the Bible only sees the Sabbath as a time of "resting". How could they make such a blunder?

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.

The synagogue is not the Temple - kind of a big deal

The New Testament speaks often of Jesus and the Apostles visiting various synagogues, but the synagogue is not mentioned in the Old Testament. Isn't that strange that a major facet of Jewish life in the New Testament doesn't get any (clear) mention in the Old Testament? This got me thinking about the origins and meaning of the Synagogue.

The various encyclopedias that I've come across say the synagogue originated around the time of the Babylonian Exile (600BC). Thus, while the term "synagogue" (and "church") literally means a gathering or assembly, the term synagogue referring to a "house of worship" (as we now think of it) didn't come around until 800 years after the Israelites left Egypt (1400BC). The Catholic Encyclopedia says on Synagogue:

It was probably during the Babylonian captivity that the synagogue became a national feature of Hebrew worship. Afar from their Temple, the exiled Jews gathered into local meeting-houses for public worship. Sacrifice was denied them; prayer in common was not. The longer their exile from the national altar of sacrifice, the greater became their need of houses of prayer; this need was met by an ever-increasing number of synagogues, scattered throughout the land of exile. From Babylonia this national system of synagogue worship was brought to Jerusalem. That the synagogue dates many generations earlier than Apostolic times, is clear from the authority of St. James: "For Moses [the Torah] has been proclaimed in every city since ancient times and is read in the synagogues on every Sabbath" (Acts 15:21).

The consensus of most sources is that since the Israelites were removed from the Promise Land and their Temple destroyed during the Babylonian exile (600-530BC), they obviously could no longer worship as they once did, and thus they needed to improvise. During the Babylonian exile, they were allowed to gather somewhat, read Scripture somewhat, have sermons, pray, etc, and so this became a new standard feature of Jewish life. Since many Israelites/Jews were scattered abroad and never returned home, the synagogue system became especially necessary to carry on their faith. 

The Mosaic Law foresaw the Israelites worshiping through a Sacrificial Priesthood, which after arriving in the Promise Land became centered in Jerusalem at the Temple (Jn 4:19-21; Jn 12:20; Acts 8:27; 24:11; Rev 11:1). Sacrifices are a prominent theme from the earliest pages of Genesis, and sacrificing to God was a central theme in letting the Israelites go free from Egypt (Ex 8:25-29 - 1400BC). Even coming back from the Babylonian Exile (530BC) had prioritized getting the Temple back up and running as soon as possible, and the Feast of the Dedication (Hanukkah) was about re-consecrating the Temple just 150 years prior to Jesus. So to just stop sacrificing is not really optional, and in fact it is a serious deformation of the Israelite religion to not have sacrifices going on (e.g. the book of Leviticus is dedicated to priestly sacrifices). Since the synagogue system was never about sacrifices this would strongly suggest it is not an actual (nor approved) replacement of sorts for the Temple sacrifices. The fact that during the ministry of Jesus the Temple sacrifices were going on at the same time as synagogue attendance even more strongly indicates they are not the same in the (ancient) Jewish mind (John 18:20; Acts 24:12). This realization, namely the the Synagogue is clearly distinct from the Temple, has serious ramifications for how we as Catholics (and Orthodox) view both the Jews and Protestants.