If we were talking about receiving old treasure — Spanish gold doubloons, say — you would snatch them up in an instant! How is it that old words — from God, say — do not produce a similarly enthusiastic reaction?
An older scholar says that God did not put all the cookies on the lower shelf. But they are within your reach. Just how much do you want them?
(ESV) Romans 4:23–25 But the words “it was counted to him” were not written for his sake alone, 24 but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, 25 who was delivered up for our trespasses and raised for our justification.
How easily we dismiss events of the past as belonging to another age! Even though we know the Bible is the Word of God, spiritual maturity is required to apply biblical principles to ourselves. Douglas Moo points out, “Paul’s conviction that the OT everywhere speaks to Christians is fundamental to his theology and preaching.” The revelation must be applied with discretion, but that is always so.
Concerning 4:23–24a, Grant Osborne says: “Abraham’s faith was not merely a historical event but was a paradigm for believers in every age. . . . When we exercise the same faith Abraham did, then for us too that faith is ‘counted as’ righteousness.” The “will be counted” language is not future from our standpoint but rather from the viewpoint of Abraham’s time; for this reason it refers to our salvation through faith and not to deliverance from final judgment. Thomas Schreiner says: “We could paraphrase the verse as follows. ‘Genesis 15:6 was written for the sake of those who would in the future be reckoned righteous by faith.’”
But there is more in the depths of Romans 4:24. Notice that those to whom righteousness will be counted are described as “[we] who believe in him” (4:24). The italicized word is a Greek present participle, and the present tense most commonly refers to ongoing action in present time. NT grammarian Daniel Wallace says concerning this participle, “The present was the tense of choice most likely because the NT writers by and large saw continual belief as a necessary condition of salvation.”
In other words, believers are not those who for one minute think favorably about Jesus, pray a short prayer and then lead a life independent or even defiant of God. No, believers are those who, like Abraham, demonstrate their faith over and over. They have committed themselves to faith in Jesus and keep on living for him. Continuing to believe is not a matter of losing our salvation or working for it; it is a matter of demonstrating our saving faith is real. God knows the difference!
Just as he began this letter with the resurrected Jesus, appointed the Son-of-God-in-power (1:4) after rising from the dead, Paul again returns to that theme in 4:24 as he nears the logical end of this portion of the letter. But in making his sectional conclusion, Paul hits some beautiful themes about what Jesus did for us.
Paul joins the death of Jesus with his resurrection (4:25), and that combination maintains a holistic perspective. In saying Jesus “was delivered up for our transgressions” he uses the verb paradidomi, which sounds with ominous regularity in John’s gospel (John 18:2, 5, 30, 35, 36; 19:11, 16, 30) while Jesus is taken to his trial and execution.
Paul does not elaborate here on the statement that Jesus was “raised for our justification” (4:25), but Paul does make comments elsewhere. For example, in 1 Corinthians 15:17, Paul says, “If Christ has not been raised, your faith is futile and you are still in your sins.” But Christ has been raised!
Osborne summarizes: “His death, as seen in the epistles, is the theological basis of justification, and his resurrection, as seen in Acts (2:31-36; 13:32-39), is the apologetic basis of salvation; that is, it proves the reality of the salvation produced in Christ.”
Imitating Abraham’s faith
For the sake of interacting with the questions below, I would define biblical faith as responding in a positive way to what God has said and done. That is what Abraham did.
1. Are there parts of the New Testament that you read over quickly or skip because you do not like what they say? If you are not sure, read a major section of Matthew 5–7 (The Sermon on the Mount) and then answer.
2. If you have identified parts of the New Testament that you skip over or avoid, is it not reasonable to think that facing those issues could be the greatest source of further spiritual growth? What would it take for you to talk to God, to one of your pastors, or to your life group leader about how to respond to those issues with faith?
Abraham did not relish talking with God about his barren wife and the long-dormant promise God had made about an heir. But when he finally spoke, God gave him even more revelation to accept by faith along with further blessings. Why not give that a try?
Copyright © 2012 Barry Applewhite. All rights reserved worldwide. Derived from materials created for Christ Fellowship, McKinney, Texas. Used by permission.
 Douglas Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Wm. B. Eerdmans Pub. Co., 1996) 287.
 Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove: InterVarsity Press, 2004) 121.
 Thomas R. Schreiner, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Books, 1998) 242.
 Daniel B. Wallace, Greek Grammar Beyond the Basics (Grand Rapids: Zondervan, 1996) 621, footnote 22, with numerous examples.
 Osborne, Romans, 123.