Justification by Faith taught in the Old Testament

Romans 4 serves as an illustration for the truth presented in Romans 3:28. To prove his point, Paul calls on the most revered figure in Judaism, Abraham, and demonstrates that Abraham was justified (declared righteous) by God on the basis of faith, not works.

So many ask the question, how were people saved in the Old Testament? The answer is simple, the same way they were saved in the New Testament, by the shedding of blood, grace and faith. The one sacrifice a temporary dealing with the sins of people in the Old Testament, and a shadow of a more permanent sacrifice to come. When sacrifice was presented, it was by faith. Christ’s death permanently dealt with the guilt of sin both past (O.T.) and present (N.T.).

1. It acknowledged the presenters or comers’ inability to obtain favor of God on their own merit.

2. It was an act of ultimate faith in the promise of the sacrifice of Jesus Christ.

The doctrinal truth of justification by faith is the same in both covenants or both testaments; Old and New. In the Old Testament justification by faith made possible through temporary sacrifices, in the New Testament, justification by faith made possible by the death of Jesus Christ, the ultimate and more permanent sacrifice for sin.

Romans 3:21-26 justification by faith.

What is righteousness?

1. God’s righteousness is a form of His goodness, in the general sphere of ethics (ethics: moral code; moral standard.)

2. When it comes to the righteousness of God, God acts according to a perfect internal standard of right and wrong. All God’s actions are within the limit of this standard.

3. Righteousness is the form, the structure of God’s goodness, and His goodness is the concrete active embodiment of His righteousness.

4. People are completely unable to do this.

To say that God is good, is to say that God is righteous. God’s goodness includes His righteousness.

God’s righteousness is not just a moral standard, and an active agent bringing salvation, God’s goodness and righteousness are dynamic actions saving people.

In simple terms, God has a righteous standard, God knows I cannot in way meet this standard, in His goodness He has provided a way for me to become righteous or reach the standard,2 Corinthians 5:21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

1. Both Abraham and his descendant, King David, enjoyed the status of righteousness solely by believing God.

a. What did Paul gain by all his natural efforts and legal obedience? He did not gain the status of righteous before God.

b. If Abraham would have been justified by works, he would have every reason to boast, but not to God, Romans 3:10-12,23.

c. God justifies no one on the basis of works because no one’s works are righteous, Romans 2:10-18.

d. If Abraham would have boasted, he would have proven his own unrighteousness, because pride is sin and there was no faith.

e. Romans 4:3; Genesis 15:6 the implication is only by faith was Abraham justified.

f. Paul is presenting a rhetorical argument;

i. Major premise: A person who has been justified by works has nothing to boast about.

ii. Minor premise: Abraham did have something to glory before God about.

iii. Conclusion: Abraham was justified by faith and not by works, Galatians 6:14.

g. Romans 4:3; Genesis 15:6 and the development of the theology of salvation.

i. Abraham’s experience with God was minimal.

ii. Abraham had been called to leave his home and travel to Canaan, and this was based on promises concerning his future.

iii. Based on a minimal knowledge and experience with God, Abraham believed God, and it was counted unto him for righteousness, Genesis 15:6.

h. “Counted” “Credited” “Reckoned”

i. this whole argument, faith is set in direct opposition to works, in the matter of justification.

ii. The meaning, therefore, cannot possibly be that the mere act of believing—which is as much a work as any other piece of commanded duty (Jn 6:29; 1 Jn 3:23)—was counted to Abraham for all obedience.

iii. The meaning plainly is that Abraham believed in the promises which embraced Christ (Ge 12:3; 15:5,&c.), as we believe in Christ Himself; and in both cases, faith is merely the instrument that puts us in possession of the blessing gratuitously bestowed.

i. The line of distinction between wages and gifts is works, Romans 4:4-5.

j. When a person works, they get what is due to them for their labor; obligation.

k. God is not obligated or owes us anything by our efforts and works to gain righteousness, because our efforts are faulty; wrong motives.

l. Anything we receive from God is a gift by grace given by a sovereign God in his goodness.

m. it is only because we have believed God’s assessment of our situation and his promises and received righteousness as a gift.

n. Romans 4:6-8, so, Abraham set the precedent for justification by faith, David affirms this truth in the Psalms, Psalm 32:1-2; 2 Corinthians 5:19.

2. Abraham was called and credited with righteousness while a Gentile, it is clear that both Gentiles and Jews are justified the same way: by faith.

a. Paul answers the question he sets forth to his readers, was Abraham justified while he was a Jew (circumcised) or Gentile (Uncircumcised)? Romans 4:9-10.

b. This is a critical question. If Abraham was justified when circumcised, an act of obedience, then it could be argued that Abraham was justified by works.

c. If Abraham was declared righteous before he was circumcised, then it was solely on the basis of faith.

d. Paul quickly answers, Abraham was justified before circumcised which mean he was justified by faith.

e. Romans 3:29-30, the question is answered in Romans 4:9-12. since Abraham was justified by faith before he was circumcised, then justification by faith is for the uncircumcised.

f. Justification is for both the Jew and Gentile. Abraham was justified by faith as a human being, not as a Gentile or a Jew! This establishes faith as the standard for all human beings, Romans 3:23.

g. Romans 4:11-12, circumcision was a seal or mark of distinction or that Abraham and his descendants would be a peculiar people; the Jews.

i. There were only human beings in the world before circumcision or the Jew.

ii. Abraham met God, trusted God, and was declared righteous by God on the basis of his faith.

iii. Abraham and his descendants were marked or sealed as a set apart people to God.

iv. At this point there became two distinct people in the world; Jews and Gentiles (Nations).

h. Abraham was declared righteous before circumcised, it was not until 14 years later that was circumcised and declared to be a Jew.

i. When God chose an instrument by which people could be found righteous in his sight, faith was the instrument, declared through a man named Abraham.

j. Abraham, fourteen years later, became the father of a new family of humans (his descendants) who would have a special purpose in his plan.

k. Faith remains the human instrument required for justification in God’s sight, whether for Jews or Gentiles.

l. The conclusion to Paul’s question in Romans 4:9, When Abraham became the first Jew, he became so as a result of his faith first, and circumcision second. Therefore, all of Abraham’s descendants who would walk in the footsteps of their forefather would have to walk by faith first.