Before we go further and expound the teaching of the apostle Paul in Romans chapter five, the foremost passage on the subject of original sin and imputation, I want to extend my thoughts on the things dealt with in the preceding chapter. In that chapter we showed how God, and God alone, may hold children responsible or liable for the sins of their fathers, imputing the iniquities of the fathers upon the children. I also spoke of how these examples are miniature pictures of the greater imputation of Adam's sin to his offspring, to the whole human race. I also emphasized how a denial of the imputation of Adam's sin to his descendants also entails a denial of the imputation of a person's sins to Christ and a denial of Christ' righteousness being imputed to the believer. In this chapter I want to look at some similar ways this is seen even among men, such as in what is called "vicarious liability" (or responsibility). Following this I want to show examples where a father's goodness or righteousness is the basis for his children receiving blessing.
Vicarious Liability
Vicarious liability, or imputed liability, is indirect liability for the actions of a another person, such as a subordinate or child. An employer can be held liable for the unlawful action of an employee.
We also see it in a limited way in the case of our national debt. It is often stated in the news how our national debt is putting a burden or liability upon our children, upon the next generation(s). Minor children today are going to inherit this liability in spite of the fact that they had nothing to do with creating the debt. Also, in community property states spouses may share responsibility for certain marital debts that their spouses incurred without their consent. In the middle ages the debt of a father was binding on the whole family.
These are cases where there was liability for debt by those who did not personally have anything to do with incurring the indebtedness. There are other cases however where the debts of another are imputed to someone who is willing to have it so. We see this in the case of the apostle Paul who wrote the following to Philemon in regard to the slave Onesimus.
"I appeal to you for my son Onesimus, whom I have begotten while in my chains, who once was unprofitable to you, but now is profitable to you and to me...If then you count me as a partner, receive him as you would me. But if he has wronged you or owes anything, put that on my account. I, Paul, am writing with my own hand. I will repay—not to mention to you that you owe me even your own self besides." (Phil. 1: 10-11; 17-19 nkjv)
Wrote Albert Barnes in his commentary:
"Put that on mine account - Reckon, or impute that to me - εμοὶ ἐλλόγα emoi elloga. This word occurs nowhere else in the New Testament, except in Romans 5:13, where it is rendered imputed."
In the preceding chapter we dealt with how God sometimes visited the iniquities of fathers upon their children and grandchildren. But, what about the opposite scenario? Did God also do good to descendants because of some goodness or righteousness of a father, grandfather, or other ancestor?
For The Sake Of The Fathers
"As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers." (Rom. 11: 28 esv)
Some translations have "fathers" (kjv) or "patriarchs" for "forefathers." Paul's statement about the Jews as a people being beloved (a spiritual blessing) "for the sake of their forefathers" is seen in several instances in the old testament. It is seen in the case of Lot, Abraham's nephew. The text says:
"And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when He overthrew the cities in which Lot had dwelt." (Gen. 19: 29 nkjv)
Here was a favor shown to Lot for Abraham's sake, or in remembrance of him.
In the text at the top of this page we see where God promised to bless Isaac "for the sake of" his father Abraham.
We also see how the Lord favored or showed kindness to David's offspring "for David's sake."
"For I will defend this city, to save it For My own sake and for My servant David’s sake.” (Isa. 37: 35 nkjv; See also I Kings 11: 34-36)
So, just as children can be cursed for their fathers sake, so they may be blessed for their fathers sake.
Of course, this does not mean that people can be saved and justified because their fathers were saved, though some hold to this view. These children are said to be saved by virtue of a covenant made with God by one or more of the parents. According to this view God refers to them as “holy” (1 Cor. 7:14), not by virtue of anything they, themselves, have done, but simply by virtue of being the children of believers. In the same verse Paul says that unbelieving spouses are also “made holy” by their believing spouses. Some say that this holiness of children and spouses does not automatically mean that they are saved, but only that they are set apart for it and also therefore qualified to be baptized. Others do believe that by being made holy by a parent or spouse does save them. This is a mistake however. Even though God often blesses children and spouses for the sake of a father or other spouse, this blessing does not entail salvation itself. Notice these words of God to the prophet and priest Ezekiel.
"12 The word of the Lord came again to me, saying: 13 "Son of man, when a land sins against Me by persistent unfaithfulness, I will stretch out My hand against it; I will cut off its supply of bread, send famine on it, and cut off man and beast from it. 14 Even if these three men, Noah, Daniel, and Job, were in it, they would deliver only themselves by their righteousness," says the Lord God. 15 "If I cause wild beasts to pass through the land, and they empty it, and make it so desolate that no man may pass through because of the beasts, 16 even though these three men were in it, as I live," says the Lord God, "they would deliver neither sons nor daughters; only they would be delivered, and the land would be desolate. 17 "Or if I bring a sword on that land, and say, 'Sword, go through the land,' and I cut off man and beast from it, 18 even though these three men were in it, as I live," says the Lord God, "they would deliver neither sons nor daughters, but only they themselves would be delivered. 19 "Or if I send a pestilence into that land and pour out My fury on it in blood, and cut off from it man and beast, 20 even though Noah, Daniel, and Job were in it, as I live," says the Lord God, "they would deliver neither son nor daughter; they would deliver only themselves by their righteousness." (Ezek. 14: 12-20 nkjv)
Just because one has an earthly connection with saved men and women does not make them exempt from God's judgment upon their sins, nor does it ensure the salvation of anyone.
In the next chapter we will begin our examination of Paul's doctrine of original sin, beginning with Romans chapter five.
No comments:
Post a Comment