Know: Gain a proper sense of the relationship between Paul’s view on justification by faith and its Old Testament background.
Feel: Develop a deep, heartfelt appreciation for the unity of both the Old and New Testaments on the issue of justification by faith alone.
Do: Seek ways to make the subject an experience that can be shared with others as biblically supported.
Learning Outline:
Know: Paul’s Teaching on Justification Is Nothing New.
Paul’s teaching on justification is based on key Old Testament testimonies—including both the law of Moses and the psalms of David. Why is this important?
What is the key testimony that Moses and David contribute to the significance of justification?
What is the context of Romans 4 in relationship to Romans 3 and 5?
Feel: Paul’s Teaching on Justification Is Not Some Newfangled Idea.
Why is it important to know that both ceremonial and moral accomplishments do not justify sinners?
How can we gain a greater sense of saving assurance by knowing clearly what justification by faith involves?
Do: Grasp the Proper Relationship of Forgiveness to Obedience in Romans 4.
Why is the relationship between justification and sanctification so vital for one’s spiritual and moral prosperity?
How can clarity on the right relationship of law to grace help our witness to confused Christians and non-Christian seekers?
Summary: It is vital to know that justification is based on the entire biblical witness.
Learning Cycle
STEP 1—Motivate
Spotlight on Scripture: Romans 3:31
Key Concept for Spiritual Growth: While justification by faith alone might be just a doctrinal conviction for many, it was a living reality in the spiritual experiences of both Abraham and David. So may it be for all believers.
Just for Teachers: Now that Paul has established the doctrine of justification by faith, he offers examples of saving faith from the Old Testament with the lives of Abraham (in Genesis) and David (in the Psalms). Thus, this teaching is confirmed by two premier figures in the Old Testament.
Opening Discussion: Ask the class if they have ever been confronted by New Testament Christians who claim to be not under the law but under grace. Based on this week’s lesson, what might be an appropriate response?
Questions for Discussion:
What would be the implication if we were to say that Old Testament saints were saved by law and works and New Testament believers are saved by faith? Explain.
What is the advantage of New Testament believers, if any, over the Old Testament saints?
STEP 2—Explore
Just for Teachers: In the Bible passages for this week’s lesson, we need to explore especially how Paul uses the Old Testament to establish his doctrine of justification. Recall that Paul’s exposition of justification began in earnest in Romans 3:21 and runs all the way to Romans 5:20. So, what are his key biblical arguments in Romans 3 and 4?
Bible Commentary
I. Faith in Christ as It Relates to the Law of Moses and Key Old Testament Figures (Review Romans 3:31 and 4:1–8 with your class.)
With Romans 3:31, Paul cleverly lays out the question of the relationship between law, grace, and faith. Then he promptly launches into his exposition by putting forth the lives and testimonies of the patriarch Abraham and King David, as recorded in the scriptures. Thus, not only the law (first five Bible books) but also the prophets and the writings (especially the psalms of David) support his thesis. In light of the assumptions of his Judaizing opponents, this approach is an utterly brilliant interpretive move. And Paul then gets specific by quoting from the book of Genesis 15:6 (the Law of Moses): “ ‘Abraham believed God, and it was accounted to him for righteousness’ ” (Rom. 4:3, NKJV). He also quotes from Psalm 32:1, in which David (whose story is included in the prophets of the Old Testament) claims, “God imputes righteousness apart from works” (Rom. 4:6, NKJV) of the law.
Consider This: How is the law not voided? The law is actually established when Paul shows that the Old Testament points to justification by faith, not by works of the law, as the basis for human salvation from sin. In fact, if justification had been based on our human obedience, it would easily produce either despair or self-righteousness. And both results have always tended to practical antinomianism (making the law of none effect—voided).
II. Justification by Faith Alone Becomes Especially Powerful in the Case of King David. (Review carefully 2 Samuel 11 and 12 and Psalm 51 with your class.)
Second Samuel 11 is one of the most sordid instances of sin recorded in the Old Testament. Here we find the record of David’s adultery and subsequent acts of deceit. These sins effectively led to David’s murder of Uriah the Hittite and the terrible loss of respect for him and his kingly rule and authority.
Discussion Question: How does the costliness of David’s sins inexorably point to the gracious costliness of God’s forgiveness—the substitutionary and satisfactory death of Christ?
III. Paul Then Argues That Salvation Is Not Only for Jews but Also for the Gentiles. (Review Romans 4:9–12 with your class.)
The key point of these verses is that at the time he was declared “just” before God, Abraham was not even technically a Jew. This declaration also came before his experience of circumcision. So, Abraham becomes a key witness to justification by faith (without works of the law) and the universality of salvation—for both Jewish and Gentile believers (Heb. 2:9).
Consider This: Because salvation is available to all humans, as they have been invested with infinite value, how then can any Christian ever dare to engage in racial (ethnic), class, and national prejudice? In fact, the death of Christ for all humans should deal an effective deathblow to bigotry. What versions of this variety of prejudice may be lurking in our souls?
IV. Luther, the Reformation, and Salvation by Faith (Review Romans 4:13–17 with the class.)
In Romans 4:13, how does Paul go right to the heart of the contrasting themes of “promise” and “law” and how they played out in the case of Abraham? Quite clearly, Paul’s point is that faith saves and law (including the moral law) condemns sin. Thus, Paul is seeking to demonstrate the futility of seeking salvation by means of that (the law) which causes condemnation. Therefore, because all have sinned, all humans need what Abraham found: saving righteousness. This righteousness is credited to all sinners (both Jew and Gentile) by faith alone. Such is the foundational truth that led to the Protestant Reformation.
Consider This: We need to be reminded that it was exactly 500 years ago on October 31, 1517, that Martin Luther nailed his famous Ninety-Five Theses to the door of the castle church in Wittenberg, Germany. Appropriately, the subject for the adult Sabbath School guide for this day gets right at the heart of salvation by faith. This section opened with the question: In Romans 4:13, how does Paul go right to the heart of the contrasting themes of “promise” and “law” and how they played out in the case of Abraham? What is the answer?
V. The Issue of “Faith Alone” Inspired Paul’s Exposition Not Only in Romans But Also in Galatians 3:21–24. (Review Galatians 3:21–24, NKJV, with your class.)
Paul asks: “Is the law then against the promises of God?” and promptly replies with an emphatic “certainly not” (Gal. 3:21, NKJV). In fact, he boldly goes on to suggest that the law keeps believers “under guard,” clearly pointing to, and preserving them for, “the faith which would afterward be revealed” (NKJV). Therefore, in Christ and His righteousness, the law becomes the “tutor” to bring God’s children to Christ—the great Justifier through faith alone (Gal. 3:23, 24).
Consider This: Why are we able to safely conclude that Galatians is most certainly “cut from the same redemptive cloth” as Romans?
VI. Justification by Faith Alone Clarifies the Role of the Law in Salvation. (Review Romans 3:31 with your class.)
Many claim Romans 3:31 teaches that grace does away with the law. But to do away with the law is to deny sin; grace then becomes superfluous. What would be an appropriate response to those who claim that Romans 3:31 does away with the law? With the intent of answering this question, carefully ponder the following: an experienced evangelist once shared the following approach in response to those who say that “grace does away with the law.” To them, he replied, “I have asked them how it is that they can sing ‘Amazing Grace’ with any convincing logic? I then simply say that they really can’t sing the song with any conviction! And how is this so? It is simply because if you do away with the law, you do not have sin, and thus you do not need grace! I have the law as my ‘tutor’ to convict me of sin, and thus I am inspired to sing ‘Amazing Grace’!”
Consider This: As the evangelist noted, without the law, how can you truly sing “Amazing Grace” with any conviction? Why is such a theology inimical to the true gospel of grace?
STEP 3—Apply
Just for Teachers: We have reached an important juncture in our study of Romans. While Paul will devote further attention to the implications of justifying grace in Romans 5, the teacher should ask the class the following:
Application Questions:
Are you clear on the correct relationship between law, sin, and forgiving or justifying grace? Formulate your own testimony to express your clarity regarding this dynamic between law and grace.
How can we distinguish legalism from truly grace-filled obedience?
What might be some hallmarks of a genuine experience of God’s imputed righteousness?
How might we make the experience of justifying grace more relevant to our presentation of the “great controversy” theme?
STEP 4—Create
Just for Teachers: In the interest of reaching out to non-Adventist Christians, non-Christian religionists, and our more secularized acquaintances, invite your class to ponder the following activities.
Activities:
With regards to public health, what varied health ministries might be appropriate to your village or governmental municipality?
Reflect on how our Bible-informed concepts of God-given free will could be presented to promote religious liberty activities in the community.
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Key Text: Romans 3:31
The Student Will:
Learning Outline:
Summary: It is vital to know that justification is based on the entire biblical witness.
Learning Cycle
STEP 1—Motivate
Spotlight on Scripture: Romans 3:31
Key Concept for Spiritual Growth: While justification by faith alone might be just a doctrinal conviction for many, it was a living reality in the spiritual experiences of both Abraham and David. So may it be for all believers.
Just for Teachers: Now that Paul has established the doctrine of justification by faith, he offers examples of saving faith from the Old Testament with the lives of Abraham (in Genesis) and David (in the Psalms). Thus, this teaching is confirmed by two premier figures in the Old Testament.
Opening Discussion: Ask the class if they have ever been confronted by New Testament Christians who claim to be not under the law but under grace. Based on this week’s lesson, what might be an appropriate response?
Questions for Discussion:
STEP 2—Explore
Just for Teachers: In the Bible passages for this week’s lesson, we need to explore especially how Paul uses the Old Testament to establish his doctrine of justification. Recall that Paul’s exposition of justification began in earnest in Romans 3:21 and runs all the way to Romans 5:20. So, what are his key biblical arguments in Romans 3 and 4?
Bible Commentary
I. Faith in Christ as It Relates to the Law of Moses and Key Old Testament Figures (Review Romans 3:31 and 4:1–8 with your class.)
With Romans 3:31, Paul cleverly lays out the question of the relationship between law, grace, and faith. Then he promptly launches into his exposition by putting forth the lives and testimonies of the patriarch Abraham and King David, as recorded in the scriptures. Thus, not only the law (first five Bible books) but also the prophets and the writings (especially the psalms of David) support his thesis. In light of the assumptions of his Judaizing opponents, this approach is an utterly brilliant interpretive move. And Paul then gets specific by quoting from the book of Genesis 15:6 (the Law of Moses): “ ‘Abraham believed God, and it was accounted to him for righteousness’ ” (Rom. 4:3, NKJV). He also quotes from Psalm 32:1, in which David (whose story is included in the prophets of the Old Testament) claims, “God imputes righteousness apart from works” (Rom. 4:6, NKJV) of the law.
Consider This: How is the law not voided? The law is actually established when Paul shows that the Old Testament points to justification by faith, not by works of the law, as the basis for human salvation from sin. In fact, if justification had been based on our human obedience, it would easily produce either despair or self-righteousness. And both results have always tended to practical antinomianism (making the law of none effect—voided).
II. Justification by Faith Alone Becomes Especially Powerful in the Case of King David. (Review carefully 2 Samuel 11 and 12 and Psalm 51 with your class.)
Second Samuel 11 is one of the most sordid instances of sin recorded in the Old Testament. Here we find the record of David’s adultery and subsequent acts of deceit. These sins effectively led to David’s murder of Uriah the Hittite and the terrible loss of respect for him and his kingly rule and authority.
Discussion Question: How does the costliness of David’s sins inexorably point to the gracious costliness of God’s forgiveness—the substitutionary and satisfactory death of Christ?
III. Paul Then Argues That Salvation Is Not Only for Jews but Also for the Gentiles. (Review Romans 4:9–12 with your class.)
The key point of these verses is that at the time he was declared “just” before God, Abraham was not even technically a Jew. This declaration also came before his experience of circumcision. So, Abraham becomes a key witness to justification by faith (without works of the law) and the universality of salvation—for both Jewish and Gentile believers (Heb. 2:9).
Consider This: Because salvation is available to all humans, as they have been invested with infinite value, how then can any Christian ever dare to engage in racial (ethnic), class, and national prejudice? In fact, the death of Christ for all humans should deal an effective deathblow to bigotry. What versions of this variety of prejudice may be lurking in our souls?
IV. Luther, the Reformation, and Salvation by Faith (Review Romans 4:13–17 with the class.)
In Romans 4:13, how does Paul go right to the heart of the contrasting themes of “promise” and “law” and how they played out in the case of Abraham? Quite clearly, Paul’s point is that faith saves and law (including the moral law) condemns sin. Thus, Paul is seeking to demonstrate the futility of seeking salvation by means of that (the law) which causes condemnation. Therefore, because all have sinned, all humans need what Abraham found: saving righteousness. This righteousness is credited to all sinners (both Jew and Gentile) by faith alone. Such is the foundational truth that led to the Protestant Reformation.
Consider This: We need to be reminded that it was exactly 500 years ago on October 31, 1517, that Martin Luther nailed his famous Ninety-Five Theses to the door of the castle church in Wittenberg, Germany. Appropriately, the subject for the adult Sabbath School guide for this day gets right at the heart of salvation by faith. This section opened with the question: In Romans 4:13, how does Paul go right to the heart of the contrasting themes of “promise” and “law” and how they played out in the case of Abraham? What is the answer?
V. The Issue of “Faith Alone” Inspired Paul’s Exposition Not Only in Romans But Also in Galatians 3:21–24. (Review Galatians 3:21–24, NKJV, with your class.)
Paul asks: “Is the law then against the promises of God?” and promptly replies with an emphatic “certainly not” (Gal. 3:21, NKJV). In fact, he boldly goes on to suggest that the law keeps believers “under guard,” clearly pointing to, and preserving them for, “the faith which would afterward be revealed” (NKJV). Therefore, in Christ and His righteousness, the law becomes the “tutor” to bring God’s children to Christ—the great Justifier through faith alone (Gal. 3:23, 24).
Consider This: Why are we able to safely conclude that Galatians is most certainly “cut from the same redemptive cloth” as Romans?
VI. Justification by Faith Alone Clarifies the Role of the Law in Salvation. (Review Romans 3:31 with your class.)
Many claim Romans 3:31 teaches that grace does away with the law. But to do away with the law is to deny sin; grace then becomes superfluous. What would be an appropriate response to those who claim that Romans 3:31 does away with the law? With the intent of answering this question, carefully ponder the following: an experienced evangelist once shared the following approach in response to those who say that “grace does away with the law.” To them, he replied, “I have asked them how it is that they can sing ‘Amazing Grace’ with any convincing logic? I then simply say that they really can’t sing the song with any conviction! And how is this so? It is simply because if you do away with the law, you do not have sin, and thus you do not need grace! I have the law as my ‘tutor’ to convict me of sin, and thus I am inspired to sing ‘Amazing Grace’!”
Consider This: As the evangelist noted, without the law, how can you truly sing “Amazing Grace” with any conviction? Why is such a theology inimical to the true gospel of grace?
STEP 3—Apply
Just for Teachers: We have reached an important juncture in our study of Romans. While Paul will devote further attention to the implications of justifying grace in Romans 5, the teacher should ask the class the following:
Application Questions:
STEP 4—Create
Just for Teachers: In the interest of reaching out to non-Adventist Christians, non-Christian religionists, and our more secularized acquaintances, invite your class to ponder the following activities.
Activities: