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Hi Everyone,
I am pleased to announce the new forum at torahtimes.
Everyone is welcome regardless of your point of view. The rules are
basically centered around the idea that points of view that I disagree with should not drown out (exceed) my own responses either in volume or numbers, or the responses of others in agreement with me. I'll let anyone know when they exceed their limit before I become actionably unfriendly. As this has not happened on this blog, I am not too concerned that any of my blog readers will be a problem.
So there is freedom to present opposing ideas. Expecially welcomed are discussions of bible chronology, prophecy, the gospel, economics, the kingdom, translations, and anything else relevant to the bible or the faithful in Yeshua that you may wish to post.
Dan
Friday, April 4, 2008
Saturday, March 8, 2008
Thoughts on the Wedding Garment
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As is often the case, people unjustly persecuted in one place for taking a stand against error run to another where they errantly promote something just as bad. In this case, Rogol, with Ford’s consent, promotes the doctrine of forensic imputed righteousness.
With this as background, I would like to analyze a few telling statements from Rogol’s article (pg. 10, Feb. 2008, “Good News Unlimited”) since it exposes a common misunderstanding about the Wedding Garment Parable. Rogol writes:
“And, the wedding garment given to each guest by the king, to be worn over the guest’s clothing, signifies the life of Jesus which he lived out for us in a perfection ….”
Notice the phrase “to be worn over the guest’s clothing.” Rogol defines our clothing as the sinful nature. Imagine, a street bum, us, with tattered clothes trying to put a tuxedo on over the top of our rags! Is this what Yeshua meant by donning a wedding garment? What Rogol is promoting is Luther’s doctrine where we get to remain sinful while the sin is whitewashed with a coat of new paint to hide it. Is this what God is interested in?
Not at all. The Scriptures tell us that we must put off the old man – those old tattered clothes, and then don the real righteousness of Messiah Yeshua (Colossians 3:9-10). This is what God desires.
Rogol contends that accepting a wedding garment over sullied clothes, “signifies our act of faith, accepting the perfect life ... a confession of our sinfulness and unworthiness, in need of a better righteousness than we have.” But he means it only as a legal fiction; that is, in God’s sight, where the person does not really become righteous. It sounds really pious until we remember that accepting real righteousness from Yeshua into our lives, to be made part of us, is even more a confession of our need. For the person who will not take off the dirty garments first to put on the righteousness of Messiah has no consciousness of the impropriety of going to a wedding with the dirty clothes hidden under the garment provided by the King!
We must remember that Satan’s method of deceiving the elect of Israel is to mix truth with half truth and error. An error, just like the dirty garment, is syncretistically mixed up with biblical truths like the wedding garment until the sheep miss the point of the parable altogether, which is to put oil in our lamps, and seek to learn God’s ways and make them a part of our life.
Yeshua wants us to show up at the wedding feast with His righteousness, not cloaked over our sins, but accepted by us and incorporated into our lives. The nonsense taught by Martin Luther was no closer to the truth than the Catholic doctrine. In fact, it was yet one step further away from the biblical truth. Martin Luther was compelled to unchain the Bible from the pulpit in order to defend his version of truth against the Roman Curia. But what inspired the Reformation was not Luther and his version of truth, but the fact that the people by Divine providence could now read the Bible for themselves!
I will now bring up another statement by Rogol that is most revealing:
“While the blood of the cross provides forgiveness for us, the imputed righteousness of Christ provides perfection for us which we need for acceptance by a holy God.”
What we have here is a gospel with a form of godliness, but without the power of transforming lives. We are forgiven, but apparently the job of forgiving was not complete in the eyes of Luther and company. It seems that after forgiving us, God was still not going to accept the forgiven persons because they were sinful. Sounds like the forgiveness was really Indian giving here --- you are forgiven, but I cannot accept you because you are a sinner. Let us dice up what ‘non acceptance’ means. It is the opposite of forgiveness. What Yeshua gives, the theologians take away. The definition of forgiveness is the cancellation of the debt we owe.
But God does not want us to remain in our sins, so He covenanted with us to give us the righteousness of Messiah, not as whitewash over our sinful natures, but as a progressive, real, and deep transformation of our lives into the likeness of His righteousness, to be culminated and completed at His return in the Divine day of cleansing at the end of the age. If we are unable to become perfectly righteous, then God’s goal is not to see us as righteous as a whitewash over our sinful nature, but to remove the sinful nature and make us truly righteous with the righteousness of Messiah. Then He will be YHWH OUR RIGHTEOUSNESS (Jer. 23:6; 33:16).
The Passover is almost here (March 23-29). This year it coincides with the Catholic days, which is not surprising since the Catholic celebration is a corruption of the biblical Passover. So let us put off the leaven of sin, and put on the real righteousness of Messiah.
Thursday, February 7, 2008
Romans 4/ Imputation of Justice
KJV Romans 4:1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before God.
Comment: or “he has a boast” – “but not to God”; Paul’s point is not to deny that Abraham was righteous by works, but to say that one should not boast to the One from whom one received the righteousness.
3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
Comment: better “faithfully trusted God” --- God even counts loving him with trust as righteousness.
4 Now to him that worketh is the reward not reckoned of grace, but of debt. Comment:
The reward here is “acquittal” and worketh refers to such things that might be done to demonstrate one’s innocence, or such maneuvers, theological or otherwise, that one might pull to compel God to justify one by obligating Him to do so (out of debt). Worketh refers to obligating God by a sense of debt or owedness to dismiss one’s case with a favorable verdict.
For instance, if someone supposed that God is required to dismiss the charges against his or her sin because they are legally ‘counted’ righteous, then this would be a procedure that would obligate God to dismiss the charges. That’s what Paul means by “debt”. It would not be by grace or forgiveness, but by a legal procedure that compelled God to make a finding of innocence.
5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
Comment:
The translation is faulty here. I will fix it in a minute. But first, we must note that the biblical context shows that “worketh not” here does not mean one who abstains from doing righteous works by works. Rather, it means one who abstains from trying to work a deal with God so that God will declare one as perfectly righteous and dismiss one as guiltless. How this is done can take any of the infinite variety of methods by which mankind has sought to receive the declaration of being a good person from God so that they do not have to face the judgement.
Translation:
But to him that worketh not, but faithfully trusts on him that does justice to the ungodly, His faithfulness is counted for justice.
The last phrase, or “His commitment is counted for justice”, and this means Yeshua’s commitment to the cross, dying in our place, is counted as God’s justice having been done to us. Like Hab. 2:4, Paul could be ambiguous here, meaning also that our faithfulness is counted for righteousness --- provided that we do not pervert it as a means of seeking an acquittal with God!
On “does justice to the ungodly”. I finally received my book, “Iustitia Dei” by Alister E McGrath. McGrath writes, “In its classical usage, ‘dikaioun’ with a personal object almost invariably seems to be applied to someone whose cause is unjust, and thus bears the meaning of ‘to do justice to’ – i.e., ‘to punish’.” (pg. 12). McGrath shows how the LXX usage was unusual and influenced by Hebrew and that the average Greek would find it perplexing. However, Paul was a native Greek speaker writing to Greeks. There is no reason for him not to use the term in its normal Greek sense, “to do justice to”; I do however, think Paul imported some of the Hebrew idea, “to bring to justice” or “justiced” i.e. the concept of God’s making us just is also in Paul’s context, but this relates to sanctification and is a process that only completes with the resurrection of the dead.
6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
Translation, “Even as David also describeth the blessedness of the man, unto whom God reckons justice without works”;
Paul turns Gen. 15:6 around here in the context of the cross. Messiah died in our place satisfying the Father’s justice. Since it is substitutionary, God counts that justice has been done to us in Messiah! This indeed, is the only way to see this text, because ‘righteousness’ always requires works. The word ‘dikaiousune’ also means ‘justice’ (actually, it is the 1st definition in BDAG), so we ought to try that first in the context – well it works nicely. There is no need to go to def. 2 and introduce the oxymoron of ‘righteousness without works’; The word ‘righteousness’ can stand only if it is conceived of as meaning God’s righteousness – His righteous treatment of us by judging us in Messiah.
7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
Comment: This is the context. The answer must explain forgiveness. If the sinner is found guilty, then he can be forgiven his sins. But if the sinner is ‘justified’ (declared righteous) then forgiveness makes no sense.
8 Blessed is the man to whom the Lord will not impute sin.
Comment: better, “to whom the Lord will not ponder sin” (see BDAG). Why have I put this so? Because God sees us as we are. However, when He forgives us, he does not dwell on our sin the way he ponders it concerning the wicked. This is a case where the Hebrew sense of HASHAV is important to the context, and not so much a legal accounting term.
9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
Or, “faithfulness was counted to Abraham for righteousness/justice”; This can be viewed as Messiah’s faithfulness to the cross resulting in a pardon (justice is done) as well as Abraham’s personal faith. Once again, as in Hab. 2:4, Paul has drawn from both sides of the ambiguity!
Your comments/questions welcomed!
Comment: or “he has a boast” – “but not to God”; Paul’s point is not to deny that Abraham was righteous by works, but to say that one should not boast to the One from whom one received the righteousness.
3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
Comment: better “faithfully trusted God” --- God even counts loving him with trust as righteousness.
4 Now to him that worketh is the reward not reckoned of grace, but of debt. Comment:
The reward here is “acquittal” and worketh refers to such things that might be done to demonstrate one’s innocence, or such maneuvers, theological or otherwise, that one might pull to compel God to justify one by obligating Him to do so (out of debt). Worketh refers to obligating God by a sense of debt or owedness to dismiss one’s case with a favorable verdict.
For instance, if someone supposed that God is required to dismiss the charges against his or her sin because they are legally ‘counted’ righteous, then this would be a procedure that would obligate God to dismiss the charges. That’s what Paul means by “debt”. It would not be by grace or forgiveness, but by a legal procedure that compelled God to make a finding of innocence.
5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
Comment:
The translation is faulty here. I will fix it in a minute. But first, we must note that the biblical context shows that “worketh not” here does not mean one who abstains from doing righteous works by works. Rather, it means one who abstains from trying to work a deal with God so that God will declare one as perfectly righteous and dismiss one as guiltless. How this is done can take any of the infinite variety of methods by which mankind has sought to receive the declaration of being a good person from God so that they do not have to face the judgement.
Translation:
But to him that worketh not, but faithfully trusts on him that does justice to the ungodly, His faithfulness is counted for justice.
The last phrase, or “His commitment is counted for justice”, and this means Yeshua’s commitment to the cross, dying in our place, is counted as God’s justice having been done to us. Like Hab. 2:4, Paul could be ambiguous here, meaning also that our faithfulness is counted for righteousness --- provided that we do not pervert it as a means of seeking an acquittal with God!
On “does justice to the ungodly”. I finally received my book, “Iustitia Dei” by Alister E McGrath. McGrath writes, “In its classical usage, ‘dikaioun’ with a personal object almost invariably seems to be applied to someone whose cause is unjust, and thus bears the meaning of ‘to do justice to’ – i.e., ‘to punish’.” (pg. 12). McGrath shows how the LXX usage was unusual and influenced by Hebrew and that the average Greek would find it perplexing. However, Paul was a native Greek speaker writing to Greeks. There is no reason for him not to use the term in its normal Greek sense, “to do justice to”; I do however, think Paul imported some of the Hebrew idea, “to bring to justice” or “justiced” i.e. the concept of God’s making us just is also in Paul’s context, but this relates to sanctification and is a process that only completes with the resurrection of the dead.
6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
Translation, “Even as David also describeth the blessedness of the man, unto whom God reckons justice without works”;
Paul turns Gen. 15:6 around here in the context of the cross. Messiah died in our place satisfying the Father’s justice. Since it is substitutionary, God counts that justice has been done to us in Messiah! This indeed, is the only way to see this text, because ‘righteousness’ always requires works. The word ‘dikaiousune’ also means ‘justice’ (actually, it is the 1st definition in BDAG), so we ought to try that first in the context – well it works nicely. There is no need to go to def. 2 and introduce the oxymoron of ‘righteousness without works’; The word ‘righteousness’ can stand only if it is conceived of as meaning God’s righteousness – His righteous treatment of us by judging us in Messiah.
7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
Comment: This is the context. The answer must explain forgiveness. If the sinner is found guilty, then he can be forgiven his sins. But if the sinner is ‘justified’ (declared righteous) then forgiveness makes no sense.
8 Blessed is the man to whom the Lord will not impute sin.
Comment: better, “to whom the Lord will not ponder sin” (see BDAG). Why have I put this so? Because God sees us as we are. However, when He forgives us, he does not dwell on our sin the way he ponders it concerning the wicked. This is a case where the Hebrew sense of HASHAV is important to the context, and not so much a legal accounting term.
9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
Or, “faithfulness was counted to Abraham for righteousness/justice”; This can be viewed as Messiah’s faithfulness to the cross resulting in a pardon (justice is done) as well as Abraham’s personal faith. Once again, as in Hab. 2:4, Paul has drawn from both sides of the ambiguity!
Your comments/questions welcomed!
Thursday, January 31, 2008
Galatians 3
Is Justice Satisfied By Faithfulness or Some Traditional Works?
3:1 O unthinking Galatians! Who bewitched you? † Before your very eyes Jesus Christ's crucifixion was graphically described. 2 I just want to learn this from you— did you receive the Spirit because you did some °customary works† or because you heard about° faithfulness? † 3 You are so unthinking to have stared with the Spirit, and now to think you are perfect† in the flesh! 4 Was all your experience for nothing? If you are so perfect then it was for nothing! 5 Does he accordingly supply the Spirit to you, and work with miracles among you because you did some customary° deeds† or because you listened with faithfulness— 6 just as Abraham, "°faithfully trusted in the LORD, and it was °considered in him† as righteousness. 7 Therefore, you must know that those who coming to justice by °faithfulness are the sons of Abraham. 8 Also the scripture, predicting that God brings to justice the peoples by faithfulness†, announced the good news long ago to Abraham saying, "All the peoples will be blessed by you." † 9 So then, those who walk by faithfulness° are blessed along with the faithful° Abraham.
The Righteous Shall Live By His Faithfulness
10 Whosoever tries° to satisfy justice by °some °customary deeds† is under a curse. Because it is written, "Accursed is everyone who does not stand by° all the things which have been written in the scroll of the Law, in order° to do them." †° 11 And so clearly, by the norm no one himself satisfies justice° in the sight of God. For, "the righteous person will live by °faithfulness"†. 12 However, the °norm for justice is not achieved† by faithfulness, °unless†, "one does the commandments— then one will have lived° by them." 13 Christ redeems us from the °customary curse. 14 He became accursed in our place, because it is written, "Accursed is every one hanged on a tree." 14 This is so the blessing of Abraham might come to the peoples by Christ Jesus, and so that we might receive the promise of the Spirit through faithfulness†.
Mediation By The Promise Or the Curse?
15 Brothers, I will use a human argument. Once a human agreement is ratified no one annuls it or adds to it, 16 and so the promises were spoken to Abraham, "and to his seed," but it does not say, "and to the seeds" speaking about many, unless° it also speaks about one, "and to your seed," which is Christ. 17 Also, I am saying this: the curse that turned out° to be the norm° four hundred and thirty years afterward does not annul the covenant previously established by God, so as to undo the promise. 18 For if the inheritance comes by the norm° for justice, then it is no longer by promise. So God graciously gave it to Abraham by the promise. 19 So why the °norm† for justice? It was added because of transgressions, until the seed should come, (in which He had promised himself), to make satisfaction for it— it was put in place through messengers† with the help of a mediator.
The One Mediator Like Moses
20 But, the mediator of the Unity† sect is not like him. But the Divine One is like him. 21 So now, does the °norm for justice nullify the promises of God? Absolutely not! For if some °norm were given which was able to make deadness alive†, then certainly justice° would be according to the °norm. 22 But the scripture confines all creation under sin, in order that the promise might be given by the faithfulness° of Jesus Christ to those who are firmly trusting°. 23 Before the coming of this faithfulness°, we were guarded under the norm°, and confined when this faithfulness° was about to be revealed. 24 So the norm° for justice turned out to be a truant officer† to bring us to Christ, so that by faithfulness we can be brought to justice°. 25 And when this faithfulness° comes, we are no longer under a truant officer.
True Unity In Christ
26 For we all become° sons of God through the °faithfulness† in Christ Jesus. 27 And all of you who are °immersed† in Christ, also put on°† Christ. 28 There is neither Jew nor Greek; there is neither slave nor free; there is neither male or female. For you are all one in Christ Jesus. 29 If you belong to Christ, then you are Abraham's seed†, and heirs according to the promise.
Comment: This is CNET (Common Names English Translation). The SET (Standard English Translation) in the book has Yeshua and Messiah in place of Jesus and Christ.
3:1 O unthinking Galatians! Who bewitched you? † Before your very eyes Jesus Christ's crucifixion was graphically described. 2 I just want to learn this from you— did you receive the Spirit because you did some °customary works† or because you heard about° faithfulness? † 3 You are so unthinking to have stared with the Spirit, and now to think you are perfect† in the flesh! 4 Was all your experience for nothing? If you are so perfect then it was for nothing! 5 Does he accordingly supply the Spirit to you, and work with miracles among you because you did some customary° deeds† or because you listened with faithfulness— 6 just as Abraham, "°faithfully trusted in the LORD, and it was °considered in him† as righteousness. 7 Therefore, you must know that those who coming to justice by °faithfulness are the sons of Abraham. 8 Also the scripture, predicting that God brings to justice the peoples by faithfulness†, announced the good news long ago to Abraham saying, "All the peoples will be blessed by you." † 9 So then, those who walk by faithfulness° are blessed along with the faithful° Abraham.
The Righteous Shall Live By His Faithfulness
10 Whosoever tries° to satisfy justice by °some °customary deeds† is under a curse. Because it is written, "Accursed is everyone who does not stand by° all the things which have been written in the scroll of the Law, in order° to do them." †° 11 And so clearly, by the norm no one himself satisfies justice° in the sight of God. For, "the righteous person will live by °faithfulness"†. 12 However, the °norm for justice is not achieved† by faithfulness, °unless†, "one does the commandments— then one will have lived° by them." 13 Christ redeems us from the °customary curse. 14 He became accursed in our place, because it is written, "Accursed is every one hanged on a tree." 14 This is so the blessing of Abraham might come to the peoples by Christ Jesus, and so that we might receive the promise of the Spirit through faithfulness†.
Mediation By The Promise Or the Curse?
15 Brothers, I will use a human argument. Once a human agreement is ratified no one annuls it or adds to it, 16 and so the promises were spoken to Abraham, "and to his seed," but it does not say, "and to the seeds" speaking about many, unless° it also speaks about one, "and to your seed," which is Christ. 17 Also, I am saying this: the curse that turned out° to be the norm° four hundred and thirty years afterward does not annul the covenant previously established by God, so as to undo the promise. 18 For if the inheritance comes by the norm° for justice, then it is no longer by promise. So God graciously gave it to Abraham by the promise. 19 So why the °norm† for justice? It was added because of transgressions, until the seed should come, (in which He had promised himself), to make satisfaction for it— it was put in place through messengers† with the help of a mediator.
The One Mediator Like Moses
20 But, the mediator of the Unity† sect is not like him. But the Divine One is like him. 21 So now, does the °norm for justice nullify the promises of God? Absolutely not! For if some °norm were given which was able to make deadness alive†, then certainly justice° would be according to the °norm. 22 But the scripture confines all creation under sin, in order that the promise might be given by the faithfulness° of Jesus Christ to those who are firmly trusting°. 23 Before the coming of this faithfulness°, we were guarded under the norm°, and confined when this faithfulness° was about to be revealed. 24 So the norm° for justice turned out to be a truant officer† to bring us to Christ, so that by faithfulness we can be brought to justice°. 25 And when this faithfulness° comes, we are no longer under a truant officer.
True Unity In Christ
26 For we all become° sons of God through the °faithfulness† in Christ Jesus. 27 And all of you who are °immersed† in Christ, also put on°† Christ. 28 There is neither Jew nor Greek; there is neither slave nor free; there is neither male or female. For you are all one in Christ Jesus. 29 If you belong to Christ, then you are Abraham's seed†, and heirs according to the promise.
Comment: This is CNET (Common Names English Translation). The SET (Standard English Translation) in the book has Yeshua and Messiah in place of Jesus and Christ.
Saturday, January 19, 2008
The Commitment of Yeshua
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— even a justice of God through the faithfulness of Yeshua the Messiah unto all those faithfully trusting. For there is no difference. For all sin and are falling short of the glory of God. (Rom. 3:22-23).
Faithfulness means commitment. The first definition in the dictionary is “faithfulness, reliability, fidelity, commitment” (pg. 818, def. 1a, BDAG, 3rd edition). So commitment is right up there beside faithfulness. What sort of commitment are we talking about?
Firstly, Yeshua was committed to the cross. He was faithful to the Father to die for our sins to satisfy God’s justice. This justice is the extraordinary justice of God apart from the norm for the guilty. It is His righteousness to do his judicial righteousness to us by substituting Yeshua in our place of punishment. This is the “justice of God through a commitment of Yeshua” (Rom 3:22). He was committed to the cross.
Secondly, “the righteousness of God through a commitment of Yeshua” means that God has committed himself in Messiah to make us righteous. He will instill his righteousness in us from the well of his infinite justice. When this project is completed in the end of days, we will be presented before him holy and righteous. We can enter into this covenant with the Father by faithfully trusting in Yeshua, who is God manifesting himself in human form.
So if we commit to God, and put our loyal trust in Him, then he will commit to us to atone for our sins and to transform us into the kind of people He wants us to be. If we faithfully trust in God, then we will listen to the conviction of the Holy Spirit of God, and turn away from our transgressions. We will believe his promises and expect Him to answer our prayers to make us better.
The reason why God must commit himself to atone for our sin through the faithfulness of Messiah and to make us righteous through Messiah’s righteousness is that we are sinners that fall short of God’s glory. We could not be otherwise delivered from sin if He did not pay the penalty and commit to make us righteous.
But we should not imagine that this is an acquittal. It is a pardon. What is the difference? With an acquittal you depart from court declared innocent of the charges. With a pardon, you are found guilty of the charges, but you can leave the court a free person, because a way has been found to free you. God found a way to pardon us. Yeshua paid the penalty. That is how we were pardoned. Now normally, one is not allowed to pay the penalty of another, but for the repentant sinner, God allows Himself in Yeshua to pay the penalty. For He is the one who was offended by the sinner. God is not just the judge. He is the party who was ultimately wronged by our sin.
God is committed to make us righteous. But this righteousness is to be used justly. Never does God intend us to offer this righteousness back to him as a basis for acquittal. God will not retry the case after we are righteous in his sight (in the age to come) and say that we are acquitted of the sins we committed back in the age of evil. This would be like Cain offering his good agricultural productions on the altar to appease God by compensation.
— even a justice of God through the faithfulness of Yeshua the Messiah unto all those faithfully trusting. For there is no difference. For all sin and are falling short of the glory of God. (Rom. 3:22-23).
Faithfulness means commitment. The first definition in the dictionary is “faithfulness, reliability, fidelity, commitment” (pg. 818, def. 1a, BDAG, 3rd edition). So commitment is right up there beside faithfulness. What sort of commitment are we talking about?
Firstly, Yeshua was committed to the cross. He was faithful to the Father to die for our sins to satisfy God’s justice. This justice is the extraordinary justice of God apart from the norm for the guilty. It is His righteousness to do his judicial righteousness to us by substituting Yeshua in our place of punishment. This is the “justice of God through a commitment of Yeshua” (Rom 3:22). He was committed to the cross.
Secondly, “the righteousness of God through a commitment of Yeshua” means that God has committed himself in Messiah to make us righteous. He will instill his righteousness in us from the well of his infinite justice. When this project is completed in the end of days, we will be presented before him holy and righteous. We can enter into this covenant with the Father by faithfully trusting in Yeshua, who is God manifesting himself in human form.
So if we commit to God, and put our loyal trust in Him, then he will commit to us to atone for our sins and to transform us into the kind of people He wants us to be. If we faithfully trust in God, then we will listen to the conviction of the Holy Spirit of God, and turn away from our transgressions. We will believe his promises and expect Him to answer our prayers to make us better.
The reason why God must commit himself to atone for our sin through the faithfulness of Messiah and to make us righteous through Messiah’s righteousness is that we are sinners that fall short of God’s glory. We could not be otherwise delivered from sin if He did not pay the penalty and commit to make us righteous.
But we should not imagine that this is an acquittal. It is a pardon. What is the difference? With an acquittal you depart from court declared innocent of the charges. With a pardon, you are found guilty of the charges, but you can leave the court a free person, because a way has been found to free you. God found a way to pardon us. Yeshua paid the penalty. That is how we were pardoned. Now normally, one is not allowed to pay the penalty of another, but for the repentant sinner, God allows Himself in Yeshua to pay the penalty. For He is the one who was offended by the sinner. God is not just the judge. He is the party who was ultimately wronged by our sin.
God is committed to make us righteous. But this righteousness is to be used justly. Never does God intend us to offer this righteousness back to him as a basis for acquittal. God will not retry the case after we are righteous in his sight (in the age to come) and say that we are acquitted of the sins we committed back in the age of evil. This would be like Cain offering his good agricultural productions on the altar to appease God by compensation.
Thursday, January 17, 2008
The Righteousness Of God
But now a righteousness of God apart from the norm is manifested, being witnessed by the law and the prophets. (Rom. 3:21).
The ‘righteousness’ of God includes just treatment of others and moral uprightness of character. For example, if a sinner pays the just penalty of his sin because God punishes him, then this is the righteousness of God. The sinner is being justly treated according to God’s righteousness. Or if a person loves his neighbor, because God created him to exhibit His righteousness in life, and does what is right, then this moral uprightness is also the righteousness of God.
Paul speaks of ‘a righteousness of God apart from the norm”; by this he means two things. First, the righteousness that comes from God sanctifies the believer in Yeshua to a degree that raises the believer above the ‘norm’. The norm is defined by the world’s standard of ‘goodness’; The true follower of Messiah is enabled to rise above this, because he or she receives the righteousness from God which is above the norm. The Greek word for ‘norm’ is nomos. It can mean a ‘norm’ for anything – any status quo in society that one may wish to think of can be nomos.
Second Paul speaks of a righteous treatment from God that is not according to the norm. How would God treat us according to the norm? The norm for the sinner or the norm for justice in the Scripture is that the sinner should be judged and condemned for their sin. If the sinner is judged, then God’s righteousness will have been done to the sinner. That is the norm. It is the status quo treatment of God for the sinful human race.
However, God is merciful and does not treat us according to the norm if we faithfully trust in Yeshua the Messiah. He forgives our sins and does not treat us according to his judgments on unrepentant man. God is merciful toward those who are willing to love him (Exodus 20:6).
What about the norm of his righteousness then for the sinner?
There is another extraordinary righteousness of God that is apart from the norm of His righteousness, which is also revealed in the Law and Prophets. By this righteousness, God allows a substitute to satisfy the penalty of sin for the sinner who repents and faithfully trusts in God. When Yeshua pays our penalty we are ‘done righteousness’ in God’s sight. He reckons the penalty paid by Yeshua to our account because He mercifully allows a substitute to pay it for those who are in Messiah. Therefore, God’s righteousness is reckoned to be done to us apart from the norm.
God’s righteousness is revealed in the Law and Prophets. The Torah defines what righteousness is. It defines what upright behavior is and it defines both God’s righteousness according to the norm for the sinner, and God’s extraordinary righteousness for the one who repents and faithfully trusts God. We should think of ‘righteousness’ as both uprightness and right treatment. A synonym for right treatment is ‘justice’. The ‘justice of God’ is apart from the norm for the believer in Messiah, and this justice is revealed in the Torah. Likewise, the ‘justice’ that God gives the faithful allow them to live above the norm. This ‘justice’ that comes from God allows us to treat others rightly and to do righteousness. It is apart from the norm for the sinner, because God does not give this righteousness to the unrepentant.
In Spanish they would say that the “justicia” of God is apart from the norm, or in French, they would say the “justice” of God. This is because, in Messiah – Christ, we receive an extraordinary justice. This is a substitutionary justice allowed for those who will trust God and repent from sin. God gives us this justice in the death of Yeshua, and then he gives us this justice by making us upright apart from the norm. We are not perfected yet, but the Holy Spirit gives us power to live better. We need only ask Him and seek Him.
Not only this, but this kind of justice and righteousness is revealed in the Torah and the Prophets! The sacrificial system in the Torah demonstrates God’s righteousness or manner of justice for the repentant that is apart from the norm. And in Isaiah 53:8, 10, the prophet shows us how this kind of justice operates with Messiah. In Deuteronomy 30, God says he will give us justice apart from the norm. He will circumcise our hearts and make us righteous with his kind of righteousness. We will receive the righteousness of God – the Torah written on our hearts (Jer. 31:31-34). So the righteousness of God is revealed in the Torah and Prophets – a righteousness that is not according to the norm.
The ‘righteousness’ of God includes just treatment of others and moral uprightness of character. For example, if a sinner pays the just penalty of his sin because God punishes him, then this is the righteousness of God. The sinner is being justly treated according to God’s righteousness. Or if a person loves his neighbor, because God created him to exhibit His righteousness in life, and does what is right, then this moral uprightness is also the righteousness of God.
Paul speaks of ‘a righteousness of God apart from the norm”; by this he means two things. First, the righteousness that comes from God sanctifies the believer in Yeshua to a degree that raises the believer above the ‘norm’. The norm is defined by the world’s standard of ‘goodness’; The true follower of Messiah is enabled to rise above this, because he or she receives the righteousness from God which is above the norm. The Greek word for ‘norm’ is nomos. It can mean a ‘norm’ for anything – any status quo in society that one may wish to think of can be nomos.
Second Paul speaks of a righteous treatment from God that is not according to the norm. How would God treat us according to the norm? The norm for the sinner or the norm for justice in the Scripture is that the sinner should be judged and condemned for their sin. If the sinner is judged, then God’s righteousness will have been done to the sinner. That is the norm. It is the status quo treatment of God for the sinful human race.
However, God is merciful and does not treat us according to the norm if we faithfully trust in Yeshua the Messiah. He forgives our sins and does not treat us according to his judgments on unrepentant man. God is merciful toward those who are willing to love him (Exodus 20:6).
What about the norm of his righteousness then for the sinner?
There is another extraordinary righteousness of God that is apart from the norm of His righteousness, which is also revealed in the Law and Prophets. By this righteousness, God allows a substitute to satisfy the penalty of sin for the sinner who repents and faithfully trusts in God. When Yeshua pays our penalty we are ‘done righteousness’ in God’s sight. He reckons the penalty paid by Yeshua to our account because He mercifully allows a substitute to pay it for those who are in Messiah. Therefore, God’s righteousness is reckoned to be done to us apart from the norm.
God’s righteousness is revealed in the Law and Prophets. The Torah defines what righteousness is. It defines what upright behavior is and it defines both God’s righteousness according to the norm for the sinner, and God’s extraordinary righteousness for the one who repents and faithfully trusts God. We should think of ‘righteousness’ as both uprightness and right treatment. A synonym for right treatment is ‘justice’. The ‘justice of God’ is apart from the norm for the believer in Messiah, and this justice is revealed in the Torah. Likewise, the ‘justice’ that God gives the faithful allow them to live above the norm. This ‘justice’ that comes from God allows us to treat others rightly and to do righteousness. It is apart from the norm for the sinner, because God does not give this righteousness to the unrepentant.
In Spanish they would say that the “justicia” of God is apart from the norm, or in French, they would say the “justice” of God. This is because, in Messiah – Christ, we receive an extraordinary justice. This is a substitutionary justice allowed for those who will trust God and repent from sin. God gives us this justice in the death of Yeshua, and then he gives us this justice by making us upright apart from the norm. We are not perfected yet, but the Holy Spirit gives us power to live better. We need only ask Him and seek Him.
Not only this, but this kind of justice and righteousness is revealed in the Torah and the Prophets! The sacrificial system in the Torah demonstrates God’s righteousness or manner of justice for the repentant that is apart from the norm. And in Isaiah 53:8, 10, the prophet shows us how this kind of justice operates with Messiah. In Deuteronomy 30, God says he will give us justice apart from the norm. He will circumcise our hearts and make us righteous with his kind of righteousness. We will receive the righteousness of God – the Torah written on our hearts (Jer. 31:31-34). So the righteousness of God is revealed in the Torah and Prophets – a righteousness that is not according to the norm.
Wednesday, January 9, 2008
Definition of DIKAI- Stem
.
DIKAIOUSUNE justice, right, rightness, justness;
This noun means both right/deserved treatment and/or upright behavior; in English the nouns justice and righteousness tend to separate right treatment from right behavior. This problem is not found in Latin based languages, Greek, or Hebrew.
1. Justice
a. right treatment, deserved treatment
b. upright behavior
2. Righteousness
a. upright behavior
b. right treatment, deserved treatment
DIKAIOO justiced, justicing, justice or righted, righting, right (verb).
The noun "justice" is verbalized or coined into a verb, "to justice" (infinitive). Originally, the Latin verb iustificare was was englished into the English "justify"; usage and doctrine prevented this new verb from referring to the judicial penalty as it does in Greek. The English verb 'commit' is analogous to the Greek verb. 'Commit' can mean to promise something or to send a criminal to an institution. By re-coining the base definition as "justiced" instead of "justify" it is hoped that people will be able to see how a criminal can be 'justiced'; "justiced" can refer to either receiving a deserved/right treatment or being made righteous, or even 'looking' righteous (as in justify). Understanding the original ambiguity of the word is necessary for correct theology and translation. Indeed, Paul uses the word both ways in some contexts. The definition, "put/set right" can approach the ambiguity except that this gloss does not make the external sense explicit. It has been used in translations, but does not communicate because that definition is not used in the common language. The following glosses rectify this problem in part. The picture will only be complete when the biblically literate reader is taught to expand their definition of justice to upright behavior and their definition of righteousness to include right/deserved treatment. Unfortunately, English is a dichotomizing language due to mass media means of preserving a new word for every nuance. The unaffected meaning of the "-fy" meaning depends on context and usage, e.g. "rectify" does not mean to declare something correct or right, but to actually straighten out or correct something. But "justify" one-sidedly means to declare something correct or show or make it appear right – largely due to the influence of the Protestant Church on its usage in all contexts.
If we use some other ending instead, i.e. "-ed', "-ing" or none at all, then the problem of present usage in English is partly overcome, "justiced" can mean justice being done to someone. On the other hand, by doing this we loose the sense of "justify"; this is not because the "-ed" ending cannot carry this sense, but because "justice" in English favors right treatment over upright behavior. This is simply shown by coining "righted" or "right" instead of "justiced"; they wanted to "right" themselves, or they had "righted" themselves in the eyes of men. Alternatively, we might try coining "right" into a verb, "rightify" and using it in a sentence, "The criminal wished to rightify himself, but failed. He was found guilty and rightified at sunrise on the gallows." We might put the words, "right" and "justiced" into the sentence respectively. But this is still artificial language. To really make the point one has to use common language: "The criminal wished to show himself just, but failed. He was found guilty and brought to justice at sunrise on the gallows." Modern translators tend to recognize this difficulty giving the sense "put/set right" in some translations, but this is not common language, and therefore fails to communicate sufficiently.
1. justiced = bring to justice/righteousness, satisfy justice; (LSJ, 1968 Supplement); "do justice" (BDAG), "have justice done" (TH).
a. vnap = to be brought to justice/righteousness, Acts 13:38
b. vipp—3s = is brought to justice/righteousness, Acts 13:39
c. vpppnm-p = ones being brought to justice/righteousness (freely), Rom 3:24
d. vppaam-s = one bringing to justice/righteousness (one by [the] faithfulness of Yeshua), Rom 3:26.
e. vnpp = (for we consider a man) to be brought to justice/righteousness (by faithfulness apart from customary deeds), Rom. 3:28.
f. vifa—3s = (who) will bring to justice/righteousness, Rom. 3:30.
g. vppaam-s = (firmly trusting upon the) one bringing the irreverent to justice/righteousness, Rom. 4:5.
h. vpapnm-p = (Therefore) as ones who are brought to justice/righteousness (by faithfulness), Rom. 5:1.
i. vpapnm-p = (Much more then) as ones who are brought to justice/righteousness (now by his blood)
j. virp—3s = (the one who dies) is brought to justice (by sin), Rom. 6:7.
k. viaa—3s = (for these also) he brings to justice, (and whom) he brings to righteousness (these also he glorifies), Rom. 8:30.
l. viap—2p = (but) you are brought to justice/righteousness (in the name of the LORD Jesus; 1Cor. 6:11.
m. viap—2p (a man) is (not) brought to justice/righteousness (by some customary deeds; Gal. 2:16a. The reason this goes here is the possibility that the conjunction, "except" limits rather than opposes.
n. vsap—1p = (so that) we might be brought to justice/righteousness (by the faithfulness/commitment of Messiah); Gal. 2:16b.
o. vnap = to be brought to justice/righteousness; Gal. 2:17.
p. vipa—3s = (God) brings (the nations) to justice/righteousness; Gal 3:8.
2. justice, justicing = bring/do justice/righteousness (Hiphil, BDB 1d1 – administration of justice/righteousness); this is where the Hebrew comes close to, but does not quite equate to def. 1, where the LXX uses dikaio,w. The Greek approaches this with "do justice for" or "plead a cause for" someone (BDAG, 3rd ed., def. 1).
a. vifa—1s = I will do/bring (him) justice, 2Sam. 15:4
b. vnaa = (by his wisdom my righteous servant) will bring/do justice (for many) [this is not 'bring to justice', but in 'bringing/doing justice' the servant will include 'bringing to justice', Is. 53:11.
c. viaa—3s = (God is the) one bringing justice/righteousness, Rom. 8:33.
3. righted = show just, show right; (equiv. to BDAG, 3rd Ed, def. 2). Here the word means an external showing or declaration of ones uprightness.
a. vsap—1p = may we be shown just/right, Gen. 44:16.
b. viap—3s = (wisdom) is shown just/right, Matt. 11:19; Luke 7:35.
c. vifp—2s = (by your words) you will be shown just/right, Matt. 12:37.
d. vnaa = (wanting) to show (himself) just/right, Luke 10:29.
e. vppanm-p = ones showing (yourselves) just/right, Luke 16:15.
f. vprpmn-s = being shown just/right
g. vifp—3p = will be shown just/right, Rom. 2:13.
h. vifp—3s = (not) will be shown just/right (any flesh), Rom. 3:20.
i. vsap—2s = you may be shown just/right, Rom 3:4.
j. viap—3s = is shown just/right, Rom. 4:2.
k. vifa—2s = you will not show just/right (the wicked), Ex. 23:7.
l. vsaa—3p = they should show just/right (the righteous), Deut. 25:1.
m. virp—1s = (not by this) I am shown just/right, 1Cor. 4:4.
n. vifp—3s = (by some customary deeds no one) will be shown just/right; Gal. 2:16c.
o. vipp—3s = (by this norm no one) is shown just/right
DIKAIOUSUNE justice, right, rightness, justness;
This noun means both right/deserved treatment and/or upright behavior; in English the nouns justice and righteousness tend to separate right treatment from right behavior. This problem is not found in Latin based languages, Greek, or Hebrew.
1. Justice
a. right treatment, deserved treatment
b. upright behavior
2. Righteousness
a. upright behavior
b. right treatment, deserved treatment
DIKAIOO justiced, justicing, justice or righted, righting, right (verb).
The noun "justice" is verbalized or coined into a verb, "to justice" (infinitive). Originally, the Latin verb iustificare was was englished into the English "justify"; usage and doctrine prevented this new verb from referring to the judicial penalty as it does in Greek. The English verb 'commit' is analogous to the Greek verb. 'Commit' can mean to promise something or to send a criminal to an institution. By re-coining the base definition as "justiced" instead of "justify" it is hoped that people will be able to see how a criminal can be 'justiced'; "justiced" can refer to either receiving a deserved/right treatment or being made righteous, or even 'looking' righteous (as in justify). Understanding the original ambiguity of the word is necessary for correct theology and translation. Indeed, Paul uses the word both ways in some contexts. The definition, "put/set right" can approach the ambiguity except that this gloss does not make the external sense explicit. It has been used in translations, but does not communicate because that definition is not used in the common language. The following glosses rectify this problem in part. The picture will only be complete when the biblically literate reader is taught to expand their definition of justice to upright behavior and their definition of righteousness to include right/deserved treatment. Unfortunately, English is a dichotomizing language due to mass media means of preserving a new word for every nuance. The unaffected meaning of the "-fy" meaning depends on context and usage, e.g. "rectify" does not mean to declare something correct or right, but to actually straighten out or correct something. But "justify" one-sidedly means to declare something correct or show or make it appear right – largely due to the influence of the Protestant Church on its usage in all contexts.
If we use some other ending instead, i.e. "-ed', "-ing" or none at all, then the problem of present usage in English is partly overcome, "justiced" can mean justice being done to someone. On the other hand, by doing this we loose the sense of "justify"; this is not because the "-ed" ending cannot carry this sense, but because "justice" in English favors right treatment over upright behavior. This is simply shown by coining "righted" or "right" instead of "justiced"; they wanted to "right" themselves, or they had "righted" themselves in the eyes of men. Alternatively, we might try coining "right" into a verb, "rightify" and using it in a sentence, "The criminal wished to rightify himself, but failed. He was found guilty and rightified at sunrise on the gallows." We might put the words, "right" and "justiced" into the sentence respectively. But this is still artificial language. To really make the point one has to use common language: "The criminal wished to show himself just, but failed. He was found guilty and brought to justice at sunrise on the gallows." Modern translators tend to recognize this difficulty giving the sense "put/set right" in some translations, but this is not common language, and therefore fails to communicate sufficiently.
1. justiced = bring to justice/righteousness, satisfy justice; (LSJ, 1968 Supplement); "do justice" (BDAG), "have justice done" (TH).
a. vnap = to be brought to justice/righteousness, Acts 13:38
b. vipp—3s = is brought to justice/righteousness, Acts 13:39
c. vpppnm-p = ones being brought to justice/righteousness (freely), Rom 3:24
d. vppaam-s = one bringing to justice/righteousness (one by [the] faithfulness of Yeshua), Rom 3:26.
e. vnpp = (for we consider a man) to be brought to justice/righteousness (by faithfulness apart from customary deeds), Rom. 3:28.
f. vifa—3s = (who) will bring to justice/righteousness, Rom. 3:30.
g. vppaam-s = (firmly trusting upon the) one bringing the irreverent to justice/righteousness, Rom. 4:5.
h. vpapnm-p = (Therefore) as ones who are brought to justice/righteousness (by faithfulness), Rom. 5:1.
i. vpapnm-p = (Much more then) as ones who are brought to justice/righteousness (now by his blood)
j. virp—3s = (the one who dies) is brought to justice (by sin), Rom. 6:7.
k. viaa—3s = (for these also) he brings to justice, (and whom) he brings to righteousness (these also he glorifies), Rom. 8:30.
l. viap—2p = (but) you are brought to justice/righteousness (in the name of the LORD Jesus; 1Cor. 6:11.
m. viap—2p (a man) is (not) brought to justice/righteousness (by some customary deeds; Gal. 2:16a. The reason this goes here is the possibility that the conjunction, "except" limits rather than opposes.
n. vsap—1p = (so that) we might be brought to justice/righteousness (by the faithfulness/commitment of Messiah); Gal. 2:16b.
o. vnap = to be brought to justice/righteousness; Gal. 2:17.
p. vipa—3s = (God) brings (the nations) to justice/righteousness; Gal 3:8.
2. justice, justicing = bring/do justice/righteousness (Hiphil, BDB 1d1 – administration of justice/righteousness); this is where the Hebrew comes close to, but does not quite equate to def. 1, where the LXX uses dikaio,w. The Greek approaches this with "do justice for" or "plead a cause for" someone (BDAG, 3rd ed., def. 1).
a. vifa—1s = I will do/bring (him) justice, 2Sam. 15:4
b. vnaa = (by his wisdom my righteous servant) will bring/do justice (for many) [this is not 'bring to justice', but in 'bringing/doing justice' the servant will include 'bringing to justice', Is. 53:11.
c. viaa—3s = (God is the) one bringing justice/righteousness, Rom. 8:33.
3. righted = show just, show right; (equiv. to BDAG, 3rd Ed, def. 2). Here the word means an external showing or declaration of ones uprightness.
a. vsap—1p = may we be shown just/right, Gen. 44:16.
b. viap—3s = (wisdom) is shown just/right, Matt. 11:19; Luke 7:35.
c. vifp—2s = (by your words) you will be shown just/right, Matt. 12:37.
d. vnaa = (wanting) to show (himself) just/right, Luke 10:29.
e. vppanm-p = ones showing (yourselves) just/right, Luke 16:15.
f. vprpmn-s = being shown just/right
g. vifp—3p = will be shown just/right, Rom. 2:13.
h. vifp—3s = (not) will be shown just/right (any flesh), Rom. 3:20.
i. vsap—2s = you may be shown just/right, Rom 3:4.
j. viap—3s = is shown just/right, Rom. 4:2.
k. vifa—2s = you will not show just/right (the wicked), Ex. 23:7.
l. vsaa—3p = they should show just/right (the righteous), Deut. 25:1.
m. virp—1s = (not by this) I am shown just/right, 1Cor. 4:4.
n. vifp—3s = (by some customary deeds no one) will be shown just/right; Gal. 2:16c.
o. vipp—3s = (by this norm no one) is shown just/right
Thursday, January 3, 2008
Ambiguous Pisteuo, Pistis – A Parable on Dikaioo
The runner was really committed to the race. He trained hard, worked hard. The other runners were grateful for his commitment. He commits himself daily to the exercise routine, and promises that he will commit as much time as possible. He won many rewards and earned high honors. One day he hoped to make it to the runner hall of fame. He had some vices — now and then he would go out and get drunk with the buddies. Sometimes before a race, he would consent to a few illegal stimulants offered by other players. But he was committed to the race. Nothing would stop him.
One day, after committing himself to a short run, he became exhausted. The other runners asked what's wrong. "Come on" they said. You committed to finish the run. He said, "I can't, I feel weak"; Later the runner became upset over his lack of commitment. He went out and got drunk, and popped a few pills he shouldn't have. He didn't run as well the next day. He had to really concentrate to keep on course. He felt weak minded. This went on for a year and a day. He wasn't winning anymore. But his reputation for commitment kept him in high esteem until the day he couldn't tie his racing shoes. The race officials did an investigation and found out about the drugs and bad habits, and his strange ability to pretend to be committed and fool others about his commitment.
The officials came to the conclusion that the runner really lacked commitment. They knew he needed to be committed. When they confronted the runner, he runner was eager to commit himself. They agreed, but found out later that the runner did not really commit himself. They said, since you cannot commit yourself, we have signed the papers guaranteeing your commitment. You agreed to commit, indeed, we have committed you, and are committing you to a correctional institution for people like you without commitment because you committed. There is also a penal aspect. You will not be allowed to race again.
To be committed or not to be committed. That is the question. We committed. God committed us. He committed us because we committed. But now a commitment is revealed unlike our commitment, a commitment of God, the commitment of Yeshua, who was committed for us. Even we commit to Messiah so, who was committed* for us – "Even we to Messiah Yeshua commit so that justice might be done for us by the commitment of Messiah" (Gal. 2:16).
* The English word "commit" illustrates how a language can have an internal and external ambiguity in the passive form of the same word; to be committed can mean to be committed to a cause in oneself or to be committed to an institution by a judge. There is no form of justified in English that exactly matches the ambiguity of the Greek word dikaioo , so we have to use other words to explains its various uses, like satisfy, meet justice . Perhaps in a few millennia people will forget that commit means to send someone to an institution. Then other words will have to be used to explain it. I rather doubt that people will say that the committed criminal was "declared righteous" because he was committed.
One day, after committing himself to a short run, he became exhausted. The other runners asked what's wrong. "Come on" they said. You committed to finish the run. He said, "I can't, I feel weak"; Later the runner became upset over his lack of commitment. He went out and got drunk, and popped a few pills he shouldn't have. He didn't run as well the next day. He had to really concentrate to keep on course. He felt weak minded. This went on for a year and a day. He wasn't winning anymore. But his reputation for commitment kept him in high esteem until the day he couldn't tie his racing shoes. The race officials did an investigation and found out about the drugs and bad habits, and his strange ability to pretend to be committed and fool others about his commitment.
The officials came to the conclusion that the runner really lacked commitment. They knew he needed to be committed. When they confronted the runner, he runner was eager to commit himself. They agreed, but found out later that the runner did not really commit himself. They said, since you cannot commit yourself, we have signed the papers guaranteeing your commitment. You agreed to commit, indeed, we have committed you, and are committing you to a correctional institution for people like you without commitment because you committed. There is also a penal aspect. You will not be allowed to race again.
To be committed or not to be committed. That is the question. We committed. God committed us. He committed us because we committed. But now a commitment is revealed unlike our commitment, a commitment of God, the commitment of Yeshua, who was committed for us. Even we commit to Messiah so, who was committed* for us – "Even we to Messiah Yeshua commit so that justice might be done for us by the commitment of Messiah" (Gal. 2:16).
* The English word "commit" illustrates how a language can have an internal and external ambiguity in the passive form of the same word; to be committed can mean to be committed to a cause in oneself or to be committed to an institution by a judge. There is no form of justified in English that exactly matches the ambiguity of the Greek word dikaioo , so we have to use other words to explains its various uses, like satisfy, meet justice . Perhaps in a few millennia people will forget that commit means to send someone to an institution. Then other words will have to be used to explain it. I rather doubt that people will say that the committed criminal was "declared righteous" because he was committed.
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