Righteousness by Faith - To instruct that righteousness by faith is given to every believer that puts their trust and hope in the the grace of Jesus given to them by the Spirit The central purpose of the ceremonial law was to teach that a man could be justified, not by obedience to the moral law, but by faith in the coming Redeemer (see PP 367).

The righteousness of the Spirit - Galatians 5:5 דI will call those who were not my people, ‘My people,’ and those who were not loved, ‘Loved.’ 26 And it will be in the place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’ ” W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Ro 9:25–26. νόμος (nomos). n. masc. law, principle, custom. Can refer to the law of Moses as a text or as a system.

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Righteousness Through Faith Revealed

Faith does not trust in what one has accomplished for salvation; it looks outside of itself to Christ and his righteousness for justification.

Thomas Schreiner

James would be claiming that Abraham was “shown to be right” by his actions: his prior acceptance by God (Gen. 15:6), the “righteousness” that he had already attained by faith, was demonstrated in his deeds of obedience.

This is not our own earned righteousness, not a feeling of righteousness, but a righteousness received by faith in Jesus. It gives us a general sense of confidence, an awareness of our standing and position.

David Guzik

The state of sin Adam projected on mankind had was mitigated by the plan of salvation. God through Jesus Christ, reconciling man from a state of sin, nature of sin and the guilt of sin. When Adam sin the process of investigation was started. Adam and Eve’s disobedience called for an investigation. How can the demands of the law be met and restoration from sin be achieved? This had to be done in a way that Justus and mercy could both be served.

Gods plan of salvation kicked off with a the method of ransoming.

King James Version Chapter 1

Ephesians 1:13

13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,

Ephesians 1:14

14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

Romans 3:21–24 “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus:”

Faith brings nothing of our own to God, but receives what God spontaneously offers us. Hence it is that faith, however imperfect, nevertheless possesses a perfect righteousness, because it has respect to nothing but the gratuitous goodness of God.

John Calvin

The Faith I Live By (December—The Triumph of the Gospel)

If we do not receive the religion of Christ by feeding upon the Word of God, we shall not be entitled to an entrance into the city of God. Having lived on earthly food, having educated our tastes to love worldly things, we would not be fitted for the heavenly courts; we could not appreciate the pure, heavenly current that circulates in heaven. The voices of the angels and the music of their harps would not satisfy us. The science of heaven would be as an enigma to our minds. We need to hunger and thirst for the righteousness of Christ; we need to be molded and fashioned by the transforming influence of His grace, that we may be fitted for the society of heavenly angels.

Romans 9:25–26 “As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.”

W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Ro 9:25–26.

δικαιοσύνη (dikaiosynē). n. fem. justice, righteousness. The quality of being in accordance with God’s law.

The Greek noun δικαιοσύνη (dikaiosynē) refers both to moral righteousness and legal justice. Although δικαιοσύνη (dikaiosynē) most commonly implies living in accordance with God’s moral law, the focus of this section will be on its relationship to justice and justification. The noun dikaiosynē may refer to one’s ability to follow the law (Matt 5:20; Phil 3:6). To judge in dikaiosynē is to judge equitably or mercifully (Acts 17:31; Rom 3:25). Paul asserts that dikaiosynē is the basis of justification, though it can be obtained by faith when there is an ignorance of the law (Rom 4:3–13, 22). To be convicted concerning dikaiosynē is to have one’s ability to act in accordance with God’s law evaluated in a legal proceeding (John 16:8). In several cases, “lawlessness” (ἀνομία, anomia) is used as an antonym to dikaiosynē (Rom 6:19; 2 Cor 6:14; Heb 1:9).

δίκαιος (dikaios). adj. just, correct, righteous, innocent. The characteristic of following God’s law.

The Greek adjective δίκαιος (dikaios), occurring 78 times in the NT, comes from the noun δικαιοσύνη (dikaiosynē). For something to be dikaios is to be in accordance with God’s law (Luke 1:6; Rom 2:13; Eph 6:1). To judge what is dikaios is to determine how the law applies to a specific situation (Luke 12:57). To be dikaios of a crime is to be innocent of it (Luke 23:47; Rom 5:7; Jas 5:6). To have a just dikaios is to have an equitable judgment in accordance with God’s will (John 5:30; 2 Thess 1:5–6; Rev 16:7).

δικαιόω (dikaioō). vb. to pronounce righteous, to justify. To make or declare someone or something righteous.

In the NT, the verb δικαιόω (dikaioō) means to pronounce or declare a person “righteous.” In the face of accusations, the wise are justified by their actions (Matt 11:19; Luke 18:14). To attempt to justify oneself is to find an excuse for not acting justly (Luke 10:29; 16:15). One may be either justified or condemned, based on testimony (Matt 12:37; Rom 3:4). For Paul, faith in Christ is the basis for all justification, the result of which is righteous living (Rom 2:13; Gal 2:16–17).

Jeremiah K. Garrett, “Justice,” ed. Douglas Mangum et al., Lexham Theological Wordbook, Lexham Bible Reference Series (Bellingham, WA: Lexham Press, 2014).

LAW. The word law is used to translate Heb. tôrâ (meaning “instruction”) and the Gr. nomos (meaning “established custom”). See Torah. Fundamentally, both tôrâ and nomos designate some rule or regulation imposed upon man or nature by a higher power. The lawgiver reserves the right to punish all disobedience.

Those invisible forces resident in nature and productive of order and design in the universe are usually called the laws of nature. The Bible rarely speaks of such laws in the abstract. The reason often given is that the Bible is not a textbook on science. However, though not a textbook on science, the Bible has much to say about scientific laws as revelatory of the nature of God. Such verbs as “make” (Job 36:27–33), “direct” (37:3), “command” (37:12; 38:12), “cause” (37:13, 15, 38:26–27), “guide” (38:32), and such nouns as “way” (38:24), “ordinances” (38:33), “time” (39:1 f.), all indicate in non-technical language God’s control over nature by the laws He has established. It is impossible to posit actual conflict between these laws of nature and the laws that God has established in other realms of His universal government.

On another level are found God’s laws written in the hearts of men. A twofold distinction must be made here. On the one hand, God’s laws are written in the hearts of all men as a result of the image of God planted in man at creation (Gen 1:26 f.). These laws, as ineradicable as the color of one’s skin, make even pagan Gentiles “do by nature the things contained in the [Mosaic] law” (Rom 2:14). The evidence of such laws is manifested in conscience (2:15) and confirmed by nature (Rom 1:26 f.; 1 Cor 11:14). See Conscience. A On the other hand, God’s laws are written on the hearts of believers in the new covenant (Jer 31:31–33; Ezk 11:19 f.; 36:25–27; 2 Cor 3:3, 7–8). These laws implanted by the “new creation” (2 Cor 5:17) are evidenced by the Spirit’s fruit (Gal 5:22 f.) and confirmed by “perfect love” (1 Jn 4:17 f.).

On yet another level are the laws of the state instituted as agents of God in human society (Rom 13:1–7; 1 Pet 2:13–15). (For collections of laws and legal documents from ancient Mesopotamia, Egypt and Asia Minor, see ANET, pp. 159–198, 212–222.) There are times, however, when the state, inspired by Satanic Hostility to God’s truth, makes laws which must be disobeyed by God’s true children (Dan 3:8–30; 6:1–28; Acts 5:26–29, 40–42). Unjust laws enacted in the reign of the Antichrist will bring persecution and death to the followers of the Lamb (Rev 13:1–17; 20:4). The believer’s ultimate obedience must always be to God rather than man (Acts 5:29; Rev 1:9; 12:11).

At a higher level still are those laws instituted by God for man’s present stage of existence. They may be classified as judicial and ceremonial. The judicial, based largely on the Ten Commandments (q.v.), deal with those relationships in society where restrictions must be placed upon the evil propensities of human nature (Rom 7:6; Gal 3:19). These laws still have validity in the Gospel Age insofar as they represent basic relationships of life where sin and righteousness are involved. The ceremonial laws, however, were intended by God to be typical representations of gospel truths embedded in the OT. Now that Christ has fulfilled the types by His death on the cross, they have no further validity (Mt 27:51; Gal 5:1–9; Heb 9:1–28; 10:1–22).

At the highest level of all laws are God’s moral laws as summarized in the Ten Commandments. These laws are of eternal validity because they are based on the unchangeable nature of God. The believer will eventually pass into a realm of glory where disobedience to God’s laws will be not only unthinkable but also impossible. These laws of God enunciated in the Ten Commandments and reinterpreted in terms of absolute love to God and to our neighbor (Mt 22:36–40; Rom 13:8–11; Gal 5:14) find their present fulfillment and realization in the believer’s life now and then final consummation in his life and fellowship in the heavenly city throughout the ages of an endless eternity.

In summary, the following distinctions may be made: (1) laws made by God (Ex 20:1–17) and laws made by man (Dan 6:6–9); (2) laws of temporary significance (Heb 10:1–4) and laws of eternal duration (2 Sam 7:12–16; Ps 1–4); (3) laws written on tablets of stone (Deut 5:22) and laws written on the hearts of men (Heb 8:10; cf. 2 Cor 3:3); (4) laws intended for the Jews only (Acts 15:1, 10) and laws designed for all mankind (Gen 1:28; 9:5–7).

W. B., “Law,” ed. Charles F. Pfeiffer, Howard F. Vos, and John Rea, The Wycliffe Bible Encyclopedia (Moody Press, 1975).

2 Ch 7:14

If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.

Easton’s Bible Dictionary - Justification

JUSTIFICATION—a forensic term, opposed to condemnation. As regards its nature, it is the judicial act of God, by which he pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the law, i.e., as conformed to all its demands. In addition to the pardon (q.v.) of sin, justification declares that all the claims of the law are satisfied in respect of the justified. It is the act of a judge and not of a sovereign. The law is not relaxed or set aside, but is declared to be fulfilled in the strictest sense; and so the person justified is declared to be entitled to all the advantages and rewards arising from perfect obedience to the law (Rom. 5:1–10).

It proceeds on the imputing or crediting to the believer by God himself of the perfect righteousness, active and passive, of his Representative and Surety, Jesus Christ (Rom. 10:3–9). Justification is not the forgiveness of a man without righteousness, but a declaration that he possesses a righteousness which perfectly and for ever satisfies the law, namely, Christ’s righteousness (2 Cor. 5:21; Rom. 4:6–8).

The sole condition on which this righteousness is imputed or credited to the believer is faith in or on the Lord Jesus Christ. Faith is called a “condition,” not because it possesses any merit, but only because it is the instrument, the only instrument by which the soul appropriates or apprehends Christ and his righteousness (Rom. 1:17; 3:25, 26; 4:20, 22; Phil. 3:8–11; Gal. 2:16).

The act of faith which thus secures our justification secures also at the same time our sanctification (q.v.); and thus the doctrine of justification by faith does not lead to licentiousness (Rom. 6:2–7). Good works, while not the ground, are the certain consequence of justification (6:14; 7:6). (See GALATIANS, EPISTLE TO.)

M. G. Easton, Illustrated Bible Dictionary and Treasury of Biblical History, Biography, Geography, Doctrine, and Literature (New York: Harper & Brothers, 1893), 401–402.

The Wycliffe Bible Commentary: New Testament 2) Righteousness Attained by Faith, Not by Legalistic Works. 3:21-31.

If man has failed to attain righteousness, and if righteousness is necessary before God, then how is a man to attain righteousness? How can God be righteous when he acquits a man and declares him righteous? Paul has just made the problem more acute by showing that all men are sinners. So if God declares any man righteous, he is declaring one to be righteous who is unrighteous. Paul’s answer shows God’s wisdom and involvement in the matter of human sin.

21. The righteousness of God. Paul means the righteousness bestowed by God. Such a righteousness is apart from the law in the sense that it is not a righteousness deserved or achieved by keeping the Law. Apart from the Law the righteousness of God has been revealed. Here is righteousness sent by God and revealed by God. Though distinct from any righteousness sought by keeping the Law, it is testified to by the law and the prophets. The latter phrase means the whole OT (Mt 5:17; 7:12; 11:13; 22:40; Lk 16:16; Acts 13:15; 24:14; 28:23). That God would reckon faith as righteousness is not foreign to the OT (see Rom 4).

22-24. If righteousness is bestowed, upon whom is it bestowed? This righteousness is realized through the efficient cause—faith, which has for its object, Christ. It is a righteousness to all those in the process of trusting. The present participle makes it clear that this is a life-long committal to Christ seen in the day-by-day response of trust (see on 1:16). It is trust and only trust that is required. There is no difference between Jew and Gentile so far as sin is concerned (3:23). Because all sinned (see 2:12). This sin refers to the involvement of all men—both Jew and Gentile—in transgression. The tense brings together the individual personal transgressions into a collective whole.

The law and the prophets. That is, the OT Scriptures (see on v. 19). In the Greek the article appears with “law” (see on ch. 2:12). There is no contradiction between the OT and NT. Although this manifestation of God’s righteousness is apart from law, it is not in any opposition to the law and the prophets. On the contrary, it was anticipated by them (see John 5:39). The OT is in substance prophetic of the righteousness to be revealed in Christ and received by faith, as recorded in the NT (see Acts 10:43; 1 Peter 10, 11). Paul has already quoted Hab. 2:4, “The just shall live by faith” (Rom. 1:17). Throughout the epistle, Paul constantly refers to the OT for confirmation of his thesis that righteousness is by faith (see chs. 4; 10:6, 11).

Francis D. Nichol, ed., The Seventh-Day Adventist Bible Commentary, vol. 6 (Review and Herald Publishing Association, 1980), 501.

Ro 3:21 English Standard Version (Chapter 3)

But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe.

Lexham Theological Wordbook (νόμος)

legal system set up by the Mosaic covenant

νόμος (nomos). n. masc. law, principle, custom. Can refer to the law of Moses as a text or as a system.

The word nomos is the usual Septuagint translation of תּוֹרָה (tôrâ, “law”) as well as of the much less frequent דָּת (dāt; both Hebrew and Aramaic). In the NT, it sometimes clearly refers to a set of writings (typically consisting of the books attributed to Moses) that stands alongside “the Prophets” (Matt 11:13; John 1:45; Acts 13:15; Rom 3:21) or “the Prophets and Psalms” (Luke 24:44); occasionally, the law (nomos) appears to refer to the whole OT, as in John 15:25, where a quotation from a psalm is attributed to the law (nomos). More often, the sense seems to be the legal system set up by the Mosaic covenant. In the Gospels, Mary and Joseph raise Jesus according to the law (nomo; Luke 2:22–24, 27, 39), and Jesus presents himself as fulfilling the law (nomos), not negating it (Matt 5:17–18). In the NT, nomos rarely, if ever, refers to a specific regulation.

Timothy A. Gabrielson, “Law,” ed. Douglas Mangum et al., Lexham Theological Wordbook, Lexham Bible Reference Series (Bellingham, WA: Lexham Press, 2014).

“Abraham believed God, and it was counted to him as righteousness”

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ro 4:3.

Romans 4:3 “For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.”

Abraham believed God, and it was counted to him as righteousness

A Commentary, Critical, Experimental, and Practical, on the Old and New Testaments, Vols. I–VI: Bible Text Chapter 4

Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; 17 who is the father of us all, (as it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.

Romans 4:16–17 “Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.”

Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; 17 who is the father of us all, (as it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.

King James Version Chapter 32

And the work of righteousness shall be peace;

And the effect of righteousness quietness and assurance for ever.

Robert Jamieson, A. R. Fausset, and David Brown, A Commentary, Critical, Experimental, and Practical, on the Old and New Testaments: Bible Text, vol. I–VI (London; Glasgow: William Collins, Sons, & Company, Limited, n.d.), Ro 4:16–17.

The key to my understanding this text is by taking the key word that Paul uses to point out that Righteousness came before the law was given, and Righteousness is given because of the goodness of God and the love he has for us.

After Adam sin the Righteousness of God was made available to him. Adam broke the command of God by eating the forbidden fruit. Adam know that the fruit on that tree did not belong to him. God stated to Adam, of every tree of the garden I have given to you for food, but the tree of the knowledge of good and evil was not his to take. Eve was deceived into stealing the fruit with the understanding by eating it she will be like God. The Ten commandments are clear: Thou shalt have not other Gods before me, Thou shalt not make any Images to worship them. Thou shalt not take the name of the Lord in vain. Thou shalt not still, Thou shalt not kill, Thou shalt not covet. They broke several commands by eating the forbidden fruit. They took the advice of the Father of lies and did not honour their Heavenly Father.

Adam’s belief in the promise that God was willing to die in his place to ransom him from enteral death would be based on Adams faith in and acceptance of God’s Son to die for his sin and the state of sin Adam brought upon the mankind.

The central purpose of the ceremonial law was to teach that a man could be justified, not by obedience to the moral law, but by faith in the coming Redeemer (see PP 367).

Francis D. Nichol, ed., The Seventh-Day Adventist Bible Commentary, vol. 6 (Review and Herald Publishing Association, 1980), 501.

Romans 5:12 (KJV 1900)

“Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:” Adam accepted what the Father of lies wanted for him above what the Father who created him wanted for him. The Father of Lies wanted Adam be in rebellion like him, but the Father of Creation want Adam to trust him.

Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; 17 who is the father of us all, (as it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.

Robert Jamieson, A. R. Fausset, and David Brown, A Commentary, Critical, Experimental, and Practical, on the Old and New Testaments: Bible Text, vol. I–VI (London; Glasgow: William Collins, Sons, & Company, Limited, n.d.), Ro 4:16–17.

Abraham before the Law was given and what is Righteousness after the Law was given?

James ((5) Exemplars of Faith with Deeds (2:20–25))

“Rahab the prostitute She mercifully hid the Israelite spies from her own countrymen and cared for their needs before the destruction of Jericho. She exemplifies faith in that she recognized the truth of God in his works of delivering Israel, and she demonstrated that faith. It is for this that she is remembered also in the list of the faithful in Heb 11:31

Hebrews 11:31 KJV 1900

By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

2 Corinthians 6:16 “And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.”

Desire of Ages Chapter 79—“It Is Finished”

In the opening of the great controversy, Satan had declared that the law of God could not be obeyed, that justice was inconsistent with mercy, and that, should the law be broken, it would be impossible for the sinner to be pardoned. Every sin must meet its punishment, urged Satan; and if God should remit the punishment of sin, He would not be a God of truth and justice. When men broke the law of God, and defied His will, Satan exulted. It was proved, he declared, that the law could not be obeyed; man could not be forgiven. Because he, after his rebellion, had been banished from heaven, Satan claimed that the human race must be forever shut out from God’s favor. God could not be just, he urged, and yet show mercy to the sinner.

But even as a sinner, man was in a different position from that of Satan. Lucifer in heaven had sinned in the light of God’s glory. To him as to no other created being was given a revelation of God’s love. Understanding the character of God, knowing His goodness, Satan chose to follow his own selfish, independent will. This choice was final. There was no more that God could do to save him. But man was deceived; his mind was darkened by Satan’s sophistry. The height and depth of the love of God he did not know. For him there was hope in a knowledge of God’s love. By beholding His character he might be drawn back to God.

Through Jesus, God’s mercy was manifested to men; but mercy does not set aside justice. The law reveals the attributes of God’s character, and not a jot or tittle of it could be changed to meet man in his fallen condition. God did not change His law, but He sacrificed Himself, in Christ, for man’s redemption. “God was in Christ, reconciling the world unto Himself.” 2 Corinthians 5:19.

The law requires righteousness,—a righteous life, a perfect character; and this man has not to give. He cannot meet the claims of God’s holy law. But Christ, coming to the earth as man, lived a holy life, and developed a perfect character. These He offers as a free gift to all who will receive them. His life stands for the life of men. Thus they have remission of sins that are past, through the forbearance of God. More than this, Christ imbues men with the attributes of God. He builds up the human character after the similitude of the divine character, a goodly fabric of spiritual strength and beauty. Thus the very righteousness of the law is fulfilled in the believer in Christ. God can “be just, and the justifier of him which believeth in Jesus.” Romans 3:26.

God’s love has been expressed in His justice no less than in His mercy. Justice is the foundation of His throne, and the fruit of His love. It had been Satan’s purpose to divorce mercy from truth and justice. He sought to prove that the righteousness of God’s law is an enemy to peace. But Christ shows that in God’s plan they are indissolubly joined together; the one cannot exist without the other. “Mercy and truth are met together; righteousness and peace have kissed each other.” Psalm 85:10.

By His life and His death, Christ proved that God’s justice did not destroy His mercy, but that sin could be forgiven, and that the law is righteous, and can be perfectly obeyed. Satan’s charges were refuted. God had given man unmistakable evidence of His love.

Another deception was now to be brought forward. Satan declared that mercy destroyed justice, that the death of Christ abrogated the Father’s law. Had it been possible for the law to be changed or abrogated, then Christ need not have died. But to abrogate the law would be to immortalize transgression, and place the world under Satan’s control. It was because the law was changeless, because man could be saved only through obedience to its precepts, that Jesus was lifted up on the cross. Yet the very means by which Christ established the law Satan represented as destroying it. Here will come the last conflict of the great controversy between Christ and Satan.

That the law which was spoken by God’s own voice is faulty, that some specification has been set aside, is the claim which Satan now puts forward. It is the last great deception that he will bring upon the world. He needs not to assail the whole law; if he can lead men to disregard one precept, his purpose is gained. For “whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” James 2:10. By consenting to break one precept, men are brought under Satan’s power. By substituting human law for God’s law, Satan will seek to control the world. This work is foretold in prophecy. Of the great apostate power which is the representative of Satan, it is declared, “He shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws: and they shall be given into his hand.” Daniel 7:25.

Men will surely set up their laws to counterwork the laws of God. They will seek to compel the consciences of others, and in their zeal to enforce these laws they will oppress their fellow men.

The warfare against God’s law, which was begun in heaven, will be continued until the end of time. Every man will be tested. Obedience or disobedience is the question to be decided by the whole world. All will be called to choose between the law of God and the laws of men. Here the dividing line will be drawn. There will be but two classes. Every character will be fully developed; and all will show whether they have chosen the side of loyalty or that of rebellion.

Then the end will come. God will vindicate His law and deliver His people. Satan and all who have joined him in rebellion will be cut off. Sin and sinners will perish, root and branch, (Malachi 4:1),—Satan the root, and his followers the branches. The word will be fulfilled to the prince of evil, “Because thou hast set thine heart as the heart of God; … I will destroy thee, O covering cherub, from the midst of the stones of fire.… Thou shalt be a terror, and never shalt thou be any more.” Then “the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be;” “they shall be as though they had not been.” Ezekiel 28:6–19; Psalm 37:10; Obadiah 1:16.

Now Paul proceeds to the results of God’s saving work in Christ at the cross. He contends that boasting is eliminated. How? By what kind of a law? By what kind of system, principle, code, or norm could boasting be eliminated? By a system of works? Oh, no. Such a system engenders pride. Rather, it is by a faith kind of system. A work-centered life is a self-centered life. But the law or code of faith brings about a God-centered life. Christianity is regarded here as a new law—a code of life with faith at its center. This idea of the word law is found in Rom 3:27; 8:2; Jas 1:25; 2:8, 9; 2:12. The essence of the law of faith is that a man is declared righteous by means of faith apart from the works of the law (Rom 3:28).

The Lord is the one who declares men righteous. He is the God both of the Jews and of the Gentiles (v. 29). He declares the Jews to be righteous because of (ek) faith, the Gentiles through or by (dia) faith. In both instances faith is the cause of God’s declaration. So both Jew and Gentile find acceptance with God in the same way—through a personal committal to him, a personal trust in him. This fact does not mean that the Law is nullified. Rather, the law is confirmed or made valid. It is confirmed in its role of making men conscious of sin (v. 20). The law confronts men not only with their sin but with the Law-giver as well. When men trust God, the Law-giver, they are at the place where law was meant to bring them.

3) Righteousness by Faith in the Life of Abraham. 4:1-25.

Paul’s argument that we are declared righteous by faith was not something new. The object of faith for Paul was Christ. The clear presentation of faith in Christ as the way to righteousness makes the new covenant an everlasting covenant. But the old covenant did embody the principle of being declared righteous by faith. Who could better serve as an example than Abraham? He was the father of the Jewish people. So Paul looks carefully at his life.

a) His Righteousness Attained by Faith Not by Works. 4:1-8.

Charles F. Pfeiffer and Everett Falconer Harrison, eds., The Wycliffe Bible Commentary: New Testament (Chicago: Moody Press, 1962), Ro 3:27–4:1.

The Faith I Live By April—God’s Remedy for Sin

His Righteousness Obtained by Faith, April 16

But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Romans 4:5.

The faith that is unto salvation is not a casual faith, it is not the mere consent of the intellect, it is belief rooted in the heart, that embraces Christ as a personal Saviour, assured that He can save unto the uttermost all that come unto God by Him.…

The perishing sinner may say: “I am a lost sinner; but Christ came to seek and to save that which was lost. He says, ‘I came not to call the righteous, but sinners to repentance.’ I am a sinner, and He died upon Calvary’s cross to save me. I need not remain a moment longer unsaved. He died and rose again for my justification, and He will save me now. I accept the forgiveness He has promised.” …

The great work that is wrought for the sinner who is spotted and stained by evil is the work of justification. By Him who speaketh truth he is declared righteous. The Lord imputes unto the believer the righteousness of Christ and pronounces him righteous before the universe. He transfers his sins to Jesus, the sinner’s representative, substitute, and surety. Upon Christ He lays the iniquity of every soul that believeth. “He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” 2 Corinthians 5:21.…

Through repentance and faith we are rid of sin, and look unto the Lord our righteousness. Jesus suffered, the just for the unjust.…

Having made us righteous through the imputed righteousness of Christ, God pronounces us just, and treats us as just. He looks upon us as His dear children. Christ works against the power of sin, and where sin abounded, grace much more abounds. “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.” Romans 5:1, 2.

God has made ample provision that we may stand perfect in His grace, wanting in nothing, waiting for the appearing of our Lord.