T he discourse here is addressed directly to the Jew, to prove to him that the doctrine of justification is not something new. Paul proceeds to show, in today’s verse, that Abraham was not justified by works, but by faith and free grace. Hence, there are no grounds to boast about attaining justification through good works by comparing between one who works to earn his salvation and one who does not but claims it by faith. Verse 4 first supposes that to the one who works (or so he thinks) with the intent of gaining justification through his actions, salvation would be owed him. This is the general principle pertaining to legal contracts, where one who fulfils the terms is entitled to fair compensation (that is, “debt” in today’s verse) promised, which he can rightfully claim. Hence, if one has fulfilled the contract, payment to him is not a matter of favour, but what he has duly earned. He is deserving of remuneration. Therefore, if someone was justified by his actions and works, he would have a claim on God’s favour because it would be wrong not to compensate him for the works he has done. This supposition is thus contrary to the doctrine of grace (see Romans 11:6). Of course, Paul is not affirming one’s ability to attain justification through his merits but speaking hypothetically of one who can fulfill the condition of perfect obedience. The fact is no one can be saved through their own efforts because none can obey perfectly. The discourse continues in verse 5.
LESSON
Now to him that worketh is the reward not reckoned of grace, but of debt.
Grace, grace, God’s grace, Grace that will pardon and cleanse within; Grace, grace, God’s grace, Grace that is greater than all our sin! – Peter P. Bilhorn
THOUGHT
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