righteousness which is of faith

Romans 10:4-10 For Christ is the end of the law for righteousness to every one that believeth. 5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. 6 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) 7 Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) 8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; 9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

For Christ is the end of the law for righteousness
to every one that believeth
But the righteousness which is of faith speaketh on this wise
that is, the word of faith, which we preach

The Romans' Road

God's Plan of Salvation

No other passage in the bible is referenced as much as Romans 10, when presenting the plan of salvation, whether from behind the pulpit or in personal witness and testimony. Even when John 3:16 is used, in witnessing Christ, the Romans' Road is usually the path taken in leading someone to saving faith in the Lord Jesus Christ... "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." Romans 10:9-10

God's Means of Salvation

On top of presenting the plan of salvation, this passage is extraordinary in so many other ways.

Perhaps the most notable of all is that while Paul contrasts the differences between righteousness, which is of the law, from that which is ‘of faith’, that righteousness was ever provided by the law is denied by many. Righteousness, which is ‘of faith’, can’t be fully appreciated unless understood in contrast to the righteousness which was of the law! I argue that the righteousness, which is ‘of faith’, can’t be fully understood unless recognizing the contrast between the two. How can one claim Christ, being the end of the law for righteousness, while in same statement, denying what's being ended?

A second remarkable reason builds upon the first. This concerns the lack of real commentary or understanding in the contrast that Paul makes between the two means of righteousness throughout Romans. This being ignorant of the fact that a just man, in the sight of God under the Old Testament, was based on personal righteousness. This is the premise of this Theme Study in showing difference between God justifying the circumcision ‘by faith’ and the uncircumcision ‘through faith’.

Comparing Apples with Apples?

Building upon the previous paragraph, the question should be raised… why isn’t the theme, of Romans 10:4-10, one of justification, instead of righteousness? The reason being... in all actuality, is in considering that a just man was one who was righteous in faithful obedience to the law! What Paul does in Romans 10:4-10, is to compare apples with apples! The end result of… ‘with the heart man believeth unto righteousness and with the mouth confession made unto salvation’ is being ‘being justified freely’ (Rom 3:24).

Romans 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus:

Being justified freely…

How An OT Saint Wasn't Justified

Obviously then, a scenario exists in which there is a justification which isn’t considered… ‘freely’. In Romans 10:4, one ‘believeth’ unto righteousness, while those under the law had to live unto that righteousness. The difference is between night and day!

So that the reader and student of the scriptures, know where this is headed, let it be stated clearly and precisely as to how someone under the Old Testament wasn’t saved. Nobody, but nobody was justified under the Old Testament... in confessing with their mouth the Lord Jesus believing in their heart that God would raise him from the dead!

Not Abel.

Not Enoch.

Not Noah.

Not Abraham.

Not Job.

Not Moses.

Not David.

Neither Shadrach, Meshach or Abed-nego

No one from the nation of Israel when united or divided into the Northern and Southern kingdoms.

None of the major prophets or minor prophets.

Nobody!

This assertion continues into the Gospels and early Acts period and is dealt with extensively in other chapters.

how OT saint wasn't justified B

Of Faith

The expression ‘of faith’, as used in context of Romans' 10:8, is found 13 times in Acts, Romans and Galatians.

Acts 14:27 And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.

Romans 3:27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.

Romans 4:16 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,

Romans 9:30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.

Romans 10:6 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)

Romans 10:8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;

Romans 16:26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:

Galatians 3:2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?

Galatians 3:5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

Galatians 3:7 Know ye therefore that they which are of faith, the same are the children of Abraham.

Galatians 3:9 So then they which be of faith are blessed with faithful Abraham.

Of Faith D

The Door of Faith

When did God start justifying individuals based solely on confessing with one’s mouth the Lord Jesus, believing in one’s heart that God would raise him from the dead? In other words, when did the door ‘of faith’ open up?

The bible couldn’t be any clearer on when this door opened up to Gentiles.

Acts 14:27 And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.

they rehearsed all that God had done with them
how he had opened the door of faith unto the Gentiles

The setting is Paul’s first apostolic journey. Under the supervision of certain prophets and teachers, within a Jewish Christian church, instruction by the Holy Ghost was given to separate Barnabas and Saul (Paul) for a particular work and this mission was to open a ‘door of faith’ unto the Gentiles.

Acts 11:19 Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.

and Antioch, preaching the word to none but unto the Jews only

Acts 13:1-3 Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. 2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. 3 And when they had fasted and prayed, and laid their hands on them, they sent them away.

Now there were in the church that was at Antioch certain prophets and teachers
the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them
laid their hands on them, they sent them away

Acts 14:26-28 And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. 27 And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. 28 And there they abode long time with the disciples.

And thence sailed to Antioch
from whence they had been recommended to the grace of God for the work which they fulfilled
how he had opened the door of faith unto the Gentiles

What Door Did Peter Open?

How significant is this in understanding the word of truth rightly divided!? If the ‘door of faith’ wasn’t opened to the Gentile until Acts 13, through Barnabas and Saul, then what door was opened to the household of Cornelius (a Gentile) in Acts 10, through Peter?

Testimony, from each Peter and Paul, will give contrast in discerning difference between a gospel being offered before and then after the door ‘of faith’.

What door did Peter open B

Worketh Righteousness

Acts 10:34-35 Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: 35 But in every nation he that feareth him, and worketh righteousness, is accepted with him.

I perceive that God is no respecter of persons
But in every nation he that feareth him
and worketh righteousness
is accepted with him

Acts 10:1-4 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, 2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. 3 He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. 4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.

Cornelius… A devout man
one that feared God with all his house
which gave much alms to the people
and prayed to God alway

Acts 10:22 And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.

Cornelius… a just man
one that feareth God
and of good report among all the nation of the Jews

Not by Works of Righteousness

2 Timothy 1:9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

not according to our works

Titus 3:5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

Not by works of righteousness which we have done

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

But to him that worketh not

Romans 4:6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

unto whom God imputeth righteousness without works

Romans 11:5-6 Even so then at this present time also there is a remnant according to the election of grace. 6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

And if by grace, then is it no more of works

Ephesians 2:8-9 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast.

Not of works, lest any man should boast

Peter's Dilemma

Not in step with the time line in which Peter thought God was going to deal with Gentiles, through the rise of Israel, Peter was persuaded to witness to a household of Gentiles. From Peter's viewpoint, they had simply picked up where the kingdom gospel was put on hold for a short period of time... "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; 20 And he shall send Jesus Christ, which before was preached unto you:" Acts 3:19-20 The quandary for Peter now was that there stood before him a devout and just Gentile, one that feared God with all his house, giving alms to the people and praying to God always. This is exactly the condition that the kingdom gospel was trying to bring about Israel for acceptance of their King!

Cornelius had his household working righteousness living, ‘by faith’, before Israel’s God. As Rahab the harlot was promised ‘salvation’, upon the destruction of Jericho, so Peter delivered a message of salvation to this Gentile household.

Acts 11:13-15 And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter; 14 Who shall tell thee words, whereby thou and all thy house shall be saved. 15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.

Who shall tell thee words, whereby thou and all thy house shall be saved
And as I began to speak, the Holy Ghost fell on them, as on us at the beginning

Though often thought that ‘salvation’ simply meant going to heaven, throughout the Gospels and Acts period, it is in reference to deliverance from the wrath to come. Judgement was to fall just prior to the establishment of the prophesied earthly kingdom and all was dependent on Israel’s repentance.

If not surprising enough to be sent to a Gentile household, an even bigger surprise was when the Holy Ghost fell upon Cornelius’ household, before Peter even giving an invitation. It is here where Peter began to be prepared for how God was going to save Gentiles. In accordance to Acts 2:38, the baptism with the Holy Ghost was to follow repentance and baptism.

Acts 10:44-45 While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. 45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.

While Peter yet spake these words, the Holy Ghost fell on all them which heard the word
And they of the circumcision which believed were astonished
because that on the Gentiles also was poured out the gift of the Holy Ghost

Kingdom Gates Opened to the Gentile

If the door ‘of faith’ wasn’t opened till Acts 13, then what door was opened to Gentiles in Acts 10? Peter had the keys to the gates of the kingdom of heaven (Mat 16:19) and to the Gentiles was granted repentance unto life.

Matthew 16:19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

I will give unto thee the keys of the kingdom of heaven

Acts 11:18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

Then hath God also to the Gentiles granted repentance unto life

Being reminded of the conversion of Paul in Acts 9 and the door ‘of faith’ opening up in Acts 13, a transition from justification ‘by faith’ to ‘through faith’, which is ‘of faith’, was now in the works.

Acts 15:9 And put no difference between us and them, purifying their hearts by faith… Acts 15:11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

purifying their hearts by faith
But we believe that through the grace of the Lord Jesus Christ
we shall be saved, even as they

Looking Beyond

It is both stressed and proved, within this Theme Study, that justification and righteousness under the Old Testament was via faithful obedience to a faithful God of reward. Under the OT, justification and righteousness were one of the same. Though Adam’s fall was due to disobedience, God continued to deal with man on basis of faithful obedience.

By the time the days of Noah arrived, there was one basic classification given to mankind and that was of wickedness.

Genesis 6:5 And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.

And GOD saw that the wickedness of man was great in the earth

After the flood, the condition of man again deteriorated and God looked for a man in which to initiate a scheme, in which would again instill righteousness, within a world of increased wickedness. As with Noah in his generation, so Abraham was the chosen one in his days.

Law before the Law

Noah

Genesis 6:9 These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.

Genesis 7:1 And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation.

Noah was a just man and perfect in his generations, and Noah walked with God
for thee have I seen righteous before me in this generation

Abraham

Hebrews 11:8 By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.

Genesis 26:5 Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.

By faith Abraham... obeyed
Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws

Even before the institution of Moses Law, with Abraham’s seed under the leadership of Moses, Abraham was walking ‘by faith’ obeying God’s voice, keeping His charge, commandments, statues and laws that existed prior. Abraham was a bona-fide Old Testament saint, just and righteous before the LORD.

The Foreseeing Scripture

As justification ‘by faith’ was the premise throughout the Old Testament, the Scripture foresaw a day in which justification would be implemented through a different method.

Galatians 3:8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.

And the scripture, foreseeing
that God would justify the heathen through faith

How significant is this verse in understanding distinction, as to who and what this justification is all about, in centering around the verse of this Theme Study (Rom 3:30)!

The scripture foreseeing that God

Galatians 3:8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.

And the scripture foreseeing
that God would justify the heathen through faith

shall justify the uncircumcision through faith.

Romans 3:30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

Seeing it is one God, which shall justify
uncircumcision through faith

Origin of Righteousness Which is ‘of faith’

It should be obvious now that the origin of righteousness, which is ‘of faith’, is Abraham.

The Scripture foresaw beyond the days, of God’s chosen people, to a day in which God would actually provide both means and method of justification to the heathen. There is distinction to be made between ‘Gentile’ and ‘heathen’, that is dealt with in chapter titled, "Gentiles".

Via prophecy, Israel understood a day coming in which she would once again be a priesthood nation above all nations. That a day was coming in which God would provide those, to whom the Law discriminated against (the heathen), their own day, was inconceivable!

Through an episode in Abraham’s life, God gave a glimpse of what that justification would like, that the Scripture foreseen.

There are several notable things to be made about this event. The setting is found in Genesis 15, where God is again confirming a covenant made regarding Abraham’s physical seed and promised inheritance of a land.

Genesis 15:1-7 After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. 2 And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? 3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. 4 And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. 5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. 6 And he believed in the LORD; and he counted it to him for righteousness. 7 And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

Look now toward heaven, and tell the stars, if thou be able to number them
and he said unto him, So shall thy seed be
And he believed in the LORD
and he counted it to him for righteousness
I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it

One must understand that there are several things going on within this passage, along with sequel passages, at the same time. If there is any doubt that a physical seed and land is not in direct play, one only needs to read rest of the chapter and follow its thread throughout entire of the bible (Ge 12:7; Ge 15:18; Ge 17:7-8; Ge 18:18; Ge 24:7; Ge 26:3-4; Ge 28:4,13; Ge 35:12; Ge 48:4; Ex 33:1; Nu 34:2,12-29; De 26:2-4; De 34:4; 2Ch 20:7; Ne 9:7-8; Ps 37:22,29; Ps 105:9-12; Ps 112:1-2; Isa 63:18; Mt 5:5; Ac 7:5).

Genesis 13:15-16 For all the land which thou seest, to thee will I give it, and to thy seed for ever. 16 And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.

For all the land which thou seest
to thee will I give it
and to thy seed for ever

The Abrahamic Covenant was never annulled and one aspect or another can be traced throughout the entire bible. The condition for remaining in that land was obedience to the Mosaic Covenant, which covenanted for righteousness, and that condition will yet be met in establishment of the New Covenant (Heb 8:8-13). What wasn’t understood, at the time, was an interwoven element that would be interpreted regarding a ‘seed’ and people representing more than a just promised physical seed and physical land, but including far beyond… “And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.”

The Gospel Preached Unto Abraham

To what and how did Abraham respond to in Genesis 15? How did that response come into play regarding a prophecy made in Genesis 22?

Gospel preached to Abraham C

The Abrahamic Covenant

Genesis 12:2-3 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: 3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. Genesis 12:7 And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.

Genesis 15:5-6 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. 6 And he believed in the LORD; and he counted it to him for righteousness.

Genesis 22:16-18 And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son: 17 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; 18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.

The Gospel Preached Unto Abraham

Galatians 3:6 Even as Abraham believed God, and it was accounted to him for righteousness.

Galatians 3:8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.

Galatians 3:16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

God's Gospel to Abraham

In Genesis 22, a gospel (good news) was proclaimed unto Abraham saying, “In thee shall all nations be blessed.” To Paul’s audience of Gentiles, who were being saved ‘through faith’, the ‘seed’ is Christ. This ‘seed’, who is Christ, doesn’t terminate Abraham’s physical seed, to which the Abrahamic Covenant promised land (Gen 12:7). God justified the circumcision ‘by faith’ and the uncircumcision ‘through faith’, which is ‘of faith’, pointing back to Genesis 15.

Abraham’s Response

What was Abraham’s response to the LORD in Genesis 15? One could only imagine that the first thing that crossed Abraham’s mind was… now what was the LORD going to ask me to do? After all, Abraham has been living ‘by faith’, before a faithful God of reward! So far blessing and cursing is based on obedience.

How important it is to our understanding in the words… “And he believed in the LORD;”?

The LORD’s Response

… and he counted it to him for righteousness.

The LORD’s response wasn’t based on Abraham’s obedience, but on Abraham’s faith to simply take God at His word!

A Promise Made

A Father of Many Nations

Genesis 17:4-10 As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. 5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. 6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. 7 And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. 8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. 9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. 10 This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.

A Promise Believed

Imputation of Righteousness

Romans 4:17-22 (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. 18 Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be. 19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: 20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; 21 And being fully persuaded that, what he had promised, he was able also to perform. 22 And therefore it was imputed to him for righteousness.

Illustrated Contrasts of Imputed Righteousness

The Righteousness of Abel

Righteousness is first spoken of in behalf of Abel. Abel, living 'by faith', brought unto God a more excellent sacrifice than Cain, therefore bearing witness of God that he was righteous, in God testifying of his gifts. It's my belief that this witness was in that Abel's sacrifice was consumed by fire from above.

Genesis 4:4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:

And the LORD had respect unto Abel and to his offering

Hebrews 11:4 By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.

By faith Abel offered unto God a more excellent sacrifice than Cain
by which he obtained witness that he was righteous, God testifying of his gifts

The Righteous Act of Phinehas

A great parallel, as well as contrast, is seen in a gallant decision made by a descendant of Aaron, regarding a plague bestowed upon Israel.

Numbers 25:3-8 And Israel joined himself unto Baal-peor: and the anger of the LORD was kindled against Israel. 4 And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD against the sun, that the fierce anger of the LORD may be turned away from Israel. 5 And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baal-peor. 6 And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation. 7 And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand; 8 And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.

And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it
took a javelin in his hand; 8 And he went after the man of Israel into the tent, and thrust both of them through
So the plague was stayed from the children of Israel

Psalm 106:30-31 Then stood up Phinehas, and executed judgment: and so the plague was stayed. 31 And that was counted unto him for righteousness unto all generations for evermore.

Then stood up Phinehas, and executed judgment
And that was counted unto him for righteousness unto all generations for evermore

David refers to Phinehas’ action of obedience as being counted unto him for righteousness unto all generations for evermore.

Imputed Righteousness Unto Abraham

Abraham’s response with belief was counted unto him for righteousness! It wasn't for his sake alone, but for ours also, as foreseen by the Scriptures as to how God was going to impute righteousness to Gentiles.

Romans 4:23-24 Now it was not written for his sake alone, that it was imputed to him; 24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

Now it was not written for his sake alone, that it was imputed to him
But for us also, to whom it shall be imputed
if we believe on him that raised up Jesus our Lord from the dead

The Flip Side to Imputed Righteousness

Transgression Under the Mosaic Covenant

To further illustrate the importance of this subject of imputed righteousness, illustration is given of just the opposite of what happened to those under the Mosaic Covenant that transgressed certain of the sacrificial offerings.

Leviticus 7:1 Likewise this is the law of the trespass offering: it is most holy. 7 As the sin offering is, so is the trespass offering: there is one law for them: the priest that maketh atonement therewith shall have it. 18 And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity.

it shall not be accepted, neither shall it be imputed unto him that offereth it:
it shall be an abomination
and the soul that eateth of it shall bear his iniquity

Leviticus 17:3-4 What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it out of the camp, 4 And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD; blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people:

blood shall be imputed unto that man; he hath shed blood
and that man shall be cut off from among his people

Ignorance regarding justification and imputed righteousness under the Old Testament does great damage to the understanding of justification and imputed righteousness today! Paul goes to great lengths in proving these distinctions in the book of Romans.

The Promise Made

A Hard Read?

Romans 4:13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. Romans 4:16 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,

For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law
but through the righteousness of faith
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

Romans 4 can be a hard read. The reasons being is first, that Paul is working with common understanding that the Jew’s inheritance was based on a covenant relationship with God, extending back to Abraham in Genesis 12. That the Jew, in covenant relationship is assumed within the context, is seen in verse 16,… not to that only which is of the law.

The second reason being is the lack of discernment that the righteousness which is ‘of faith’, also pointing to Abraham, a promise that he should be the heir of the world, extended beyond any covenant made with Abraham’s physical seed. The covenant made with Abraham’s physical seed, then bound with a law, now waits for a New Covenant. From Paul’s perspective, Abraham is seen as the father of all… one group of people based on a ‘by faith’ covenant relationship, while another group on a ‘through faith’ promise. One is of the law… the other ‘of faith’. Romans 4 is a hard read if not discerning these differences when being read. Also, many preachers and commentaries try forcing ‘by faith’ and ‘through faith’ and ‘of faith’ as being identical, when Paul is proving distinction.

Confessing and Believing

… the righteousness which is of faith speaketh on this wise:

That if thou shalt confess with thy mouth the Lord Jesus
and shalt believe in thine heart that God hath raised him from the dead
For with the heart man believeth unto righteousness
with the mouth confession is made unto salvation

Confession, in of itself, is not a work! Under the Mosaic Covenant, confessing was followed by an act of obedience, usually being a form of sacrifice (Le 5:5; Le 16:21; Le 26:40; Nu 5:7; 1Ki 8:33,35; 2Ch 6:24,26; Ezr 10:1; Ne 1:6; Ne 9:2-3; Ps 32:5; Da 9:20). Confessing sin and transgressions, under the Old Testament, was essential in reestablishing a ‘by faith’ relationship back with Israel’s faithful God of reward. Under the Old Testament setting of John the Baptist, confession of sins preceded baptism with water for the remission of sins (Mat 3:6; Mk 1:5).

When the Ethiopia eunuch asked to be baptized with water, he first confessed Jesus Christ as to being the Son of God... "And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God." Acts 8:36-37

Confessing Christ was a big deal under the kingdom gospel!

Matthew 10:32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.

Luke 12:8 Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:

John 9:22 These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.

John 12:42 Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:

Confession is a result of believing. What goes up, comes down. What goes in, comes out. Under the law, the Jew lived unto righteousness. Under grace, which is ‘of faith’, one believes unto righteousness. Under law, one had to live unto acceptance, under grace one has to believe unto acceptance.

Jesus Christ is the end of the law for righteousness to everyone that believeth... "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." Romans 10:9-10 This ‘faith’ is based on the hearing of God’s word… So then faith cometh by hearing, and hearing by the word of God. Romans 10:17 In particular, hearing Paul’s gospel... the preaching of Jesus Christ according to the revelation of the Mystery kept secret since the foundation of the world (Rom 16: 25-26).

An Emotional Debate

There can be both tense and emotional discussion concerning subjects such as repentance and confession, especially in these days of easy-believism, where not much conviction follows those who profess Christ. What does repentance look like today? How sorry does one have to be in demonstrating, before God and man, that they’re sorry enough for acceptance? Under the Old Testament and ministries of John the Baptist and the Apostles, there was certain criteria set forth to be met before being accepted by God. Under Peter’s message, repentance and baptism for the remission of sins was necessitated before receiving the baptism with the Holy Ghost (Acts 2:38). Is repentance and baptism with water for the remission of sins the gospel for salvation today?

Under Paul’s ministry of grace, there was a confessing and showing of deeds following salvation.

Acts 19:18-19 And many that believed came, and confessed, and shewed their deeds. 19 Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver.

many that believed came
and confessed
and shewed their deeds

The same principle can be said regarding good works today. Under the OT, faithful obedience coincided with justification and righteousness. Under grace and for those Gentile Christians who were outside the covenant blessings of Israel, justification precedes with good works anticipated to follow.

Ephesians 2:8-10 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

by grace are ye saved through faith; and that not of yourselves: it is the gift of God
Not of works, lest any man should boast
For we are his workmanship, created in Christ Jesus unto good works
which God hath before ordained that we should walk in them

There is also debate as to whether a public confession of Christ, such as walking a church aisle to verbally confess Christ, is essential to salvation today. Under the kingdom ministries of John the Baptist (Mt 3:5-6) and the Apostles (Acts 2:38-41) there was such a demand as crowds gathered and submitted to baptism for the remission of sins. Is such a demand made in the context of righteousness, which is ‘of faith’, in Romans 10?

It was stressed earlier, in this chapter, that nobody was saved under the Old Testament confessing with their mouth the Lord Jesus, believing that God would raise him from the dead. Even in spite of the fact that John and Peter didn’t even know the scripture yet, that God would raise Jesus from the dead, when standing before the open tomb (Jn 20:9), there are those who still promote it. The reason for pointing this out here is to give illustration of confession that Paul had in mind in presenting righteousness which is ‘of faith’.

The Thief on the Cross

Some great parallels can be made from the experience of the thief on the cross that coincides with what Paul preached and taught, in the book of Romans, regarding God’s method of salvation for today.

Luke 23:38-43 And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. 39 And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. 40 But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? 41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. 42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. 43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

Dost not thou fear God, seeing thou art in the same condemnation?
And we indeed justly
for we receive the due reward of our deeds
but this man hath done nothing amiss
And he said unto Jesus, Lord, remember me when thou comest into thy kingdom

One of the questions being asked on the Home Page is… why didn’t Jesus personally baptize converts with water? This question is answered in chapter titled, "circumcised justified by faith". The historical setting of the cross is still Old Testament. An exception, to a ‘rule’, is clearly well-defined and brings one face to face with to Whom, a confession is made, in which righteousness is imputed in this day of grace.

The thief on the cross not only recognized a just Man, but also reason for receiving the due reward for their own deeds. In the early chapters of Romans, Paul not only makes case for a righteous God, but then goes on to prove that both the Jew, within the Law, and the Gentile, outside the law, sinned falling short of the glory of God (Rom 3:9, 23).

The thief’s recognition, of God’s righteousness and his own unrighteousness, immediately turns his attention on and to Jesus. The thief understood that there hung One beside him who done nothing amiss. The case Paul proves in Romans, in preaching Christ according to the revelation of the mystery, is that Christ is the righteousness that the law was trying to provide.

During that brief encounter, with the Lord Jesus Christ, the thief completely relied upon a person, and not on any action he could perform, that would determine his eternal destiny.

Repentance

For our benefit, within this discussion, here it is worth pointing out the two times in which Paul mentions repentance, in context of salvation.

First, being referenced, is found in the beginning chapters of Romans.

Romans 2:4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

Or despisest thou the riches of his goodness
and forbearance and longsuffering
not knowing that the goodness of God leadeth thee to repentance

Paul proves man’s sinfulness and conscience of such, but when pointing to reason for turning (repentance) to God, Paul argues God’s riches of goodness, forbearance and longsuffering, as motivating factors. Where then does repentance leadeth us?

Answering this second question points to the other mention, by Paul, of repentance within the context of salvation.

Acts 20:21 Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.

Testifying both to the Jews, and also to the Greeks
repentance toward God
and faith toward our Lord Jesus Christ

Paul’s recording of his most recognition of personal sin was AFTER his conversion (Rom 7:14-25)! Can man truly know how depraved he is until experiencing the battle between opposing natures… "O wretched man that I am! who shall deliver me from the body of this death?" Romans 7:24. "I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin." Romans 7:25.

One’s acknowledgement, of a just and righteous God, in view of one’s own unrighteousness, directs us to faith towards our Lord Jesus Christ. Now the question is asked as to how this is faith is enacted? The thief’s personal request of Christ, in addressing him as 'Lord', characterizes Paul’s application of Joel 2:32… "For whosoever shall call upon the name of the Lord shall be saved." Romans 10:13.

To whom or in front of who, does one’s confession have to be made? It could be rightly argued that there were others, in the vicinity of the cross, when the thief ‘confessed’ the Lord, that witness could be verified. There was the other malefactor. Soldiers stood in the area and of course there were Jesus’ mother, Mary the wife of Cleophas, Mary Magdalene and that beloved disciple (Jn 19:25-26). To which of these witnesses determined the Lord's forgiveness? Which Witness uttered the words… “To day shalt thou be with me in paradise.”?

Faith cometh by hearing and hearing by the word of God. Believing unto righteousness is the acceptance of the accomplishments and substitutionary actions via the death, burial and resurrection of the Lord Jesus Christ, on our behalf. It is our faith in the faith of Christ… "For therein is the righteousness of God revealed from faith to faith…" Romans 1:17. Confessing and/or calling upon the name of the Lord is personal between you and God, regardless of who may or may not be around to witness. This personal confession tends to lead to a public confession and display of good works.

For therein is the righteousness of God revealed
from faith
to faith

"And many that believed came, and confessed, and shewed their deeds." Acts 19:18

An Emotional Debate

Repentance A

righteousness which is of the law

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