Gezerah Shawah
When rabbis studied the Torah, gezerah shawah was one of the methods they used to interpret it. The rule was that if the same phrase appeared in two different passages, the meaning of one passage could be used to help interpret the other. Is that a legitimate way to understand the Bible? If we tried to connect God turning Lot's wife into a pillar of salt with Jesus telling his disciples, "You are the salt of the earth," then no. But if we connect the responsibility to "work and keep" the Garden of Eden with the responsibility to "work and keep" the Tabernacle, then yes (Genesis 2:15, Numbers 3:7-8). The shared words help us to connect these passages and understand that work is intended as an act of worship. Like any interpretative tool, this method must be used with wisdom.
Read Romans 4:1-8, Genesis 15:1-6
There is a common misperception that the Old Testament and the New Testament contradict each other. Paul didn't see it that way. Just as God revealed his promises in the Holy Scriptures through the prophets, now he reveals their fulfillment in the gospel through the apostles (Romans 1:1-6). What we call the Old Testament, he calls the Scriptures. He argues that Abraham and David, two of the most important figures in the Scriptures, both testify to the gospel. His argument challenges a common interpretation. For instance, 1 Maccabees 2:52, written about 150 years before Paul wrote Romans, argues "Was not Abraham found faithful when tested, and it was reckoned to him as righteousness?" (NRSV) The idea is that God called Abraham righteous because of his faithfulness, not his faith. In Genesis 15, God reveals to Abram, who has no children, that he will bless him with as many offspring as there are stars in the sky (God renames him 'Abraham' in Genesis 17:1-8). Even if Abram had children, he could not work hard enough to accomplish what God had promised him. But he believes the Lord and God credits him with righteousness. Likewise, in Psalm 32, David says it is a blessing for God to forgive our sins. The blessing is that we are forgiven, our sins are covered, and they are no longer counted against us. Abraham lived before God revealed the law through Moses, and David lived after it. Abraham is recognized as the father of all Jewish people, and David was their greatest king. If we judge each of them by their works, they are sinners. Abraham said his wife was his sister to protect himself. David committed adultery and arranged a murder. Their sin was exposed for all to see and they both experienced consequences. So, they can only be righteous in God's sight by faith, not by works. Paul connected these two examples because both Scriptures use the key word "credited." It's an accounting term, like crediting an account with money. In Genesis 15, God credits righteousness to Abraham. In Psalm 32, God doesn't credit sin to David. This is gezerah shawah. So, what does it mean for God to justify the ungodly? It means that when we trust God, he cancels our sin and credits us with his righteousness. We understand the gospel when it sounds too good to be true. We think, "I have to pay for my sins. God could never approve of me." But God promises, "Do not be afraid, Abram. I am your shield; your reward will be very great" (Genesis 15:1). So we trust him.
1. In what ways is it offensive that God justifies the ungodly?
2. Who helped you understand what it means to trust God?
3. What makes it hard to believe that God has credited us with his righteousness?
Tonight, go outside and look at the stars with a friend (in person or on a phone call). Pray together, "God, there are more stars and more people who have put their faith in you than we could ever count. Help us to trust that you are our shield and reward. Amen."
Source:
1 Maccabees 2:52, New Revised Standard Version (1989).