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uncircumcision justified through faith

 

Romans 3:29-30 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: 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

  • the circumcision by faith

  • and uncircumcision through faith

 

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

  • preached before the gospel unto Abraham, saying, In thee shall all nations be blessed

 

Galatians 3:14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

 

  • That the blessing of Abraham might come on the Gentiles through Jesus Christ

  • that we might receive the promise of the Spirit through faith

 

Through Faith or By Faith?

 

KJB or NIV?

 

In most cases, if not all, when speaking of Gentiles one is also speaking of the uncircumcision. However, there is reason, on occasion, to flip back and forth between the two words. An entire chapter is dedicated to the subject of Gentiles. Abraham, the Hebrew (Gen 14:13), for all practical purposes can easily be referred to as having been a Gentile. The covenant of circumcision, as well as terms such as ‘Israel’ and ‘Jew’, come later through result of Abraham’s lineage.

 

It should be obvious to the reader that a major intent, of this Web Site and Theme Study, is to show distinctions within the scriptures with focus on the book of Romans. A heretical error, propagated by many modern bibles, is going to be immediately addressed.

 

A KJB clearly states that God was justifying the circumcision ‘by faith’, in contrast to justifying the uncircumcision ‘through faith’.

 

This verse is laid up against the NIV for comparison:

 

KJB or NIV F

KJB

 

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 the circumcision by faith

  • and uncircumcision through faith

 

NIV

 

Romans 3:30 since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.

 

  • since there is only one God

  • who will justify the circumcised by faith

  • and the uncircumcised through that same faith

 

NIV Heresy! This Theme Study goes to great lengths in showing the distinction between ‘by faith’ and ‘through faith’ and between justification ‘by faith’ and justification ‘through faith’. One of the key components of Paul’s gospel, the preaching of Jesus Christ according to the revelation of the mystery, which was kept secret since the world began (Rom 16:25), is as to how righteousness was to be imputed after the fact revealed to and through Paul.

 

Bible based righteousness and justification today is vastly different than that of the past instituted from the beginning of the world. It is certainly and indisputably true that man had to put his belief mechanism into play and this was to be manifested in a public display of faithful obedience before the LORD.

 

From the beginning of time mankind was justified ‘by faith’, but the day was foreseen, by the Scripture, in which there was coming a time that God would justify via the method of ‘through faith’.

 

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

  • preached before the gospel unto Abraham, saying, In thee shall all nations be blessed

 

Pauline Perspective

 

The book of Romans, along with Galatians, are key in understanding the subject of justification as it relates to both the circumcision and the uncircumcision. The book of Galatians is a book of distinctions just as is the book of Romans.

 

The book of Galatians can be a tough read, but only because of being viewed from a wrong perspective. What is the correct perspective, by which one should view or approach Paul’s epistles? Paul clearly states this in his first epistle to Timothy.

 

1 Timothy 1:15-16 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. 16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.

 

  • Howbeit for this cause I obtained mercy

  • that in me first

  • Jesus Christ might shew forth all longsuffering

  • for a pattern to them which should hereafter believe on him to life everlasting

 

Paul was singled out as a ‘first’ shewing forth ‘all longsuffering’ for a ‘pattern’ to ‘them’ which should ‘hereafter believe’ on him to life everlasting. This is a perspective ignored by most preachers, teachers and commentaries! Paul wasn’t a product of the ‘Great Commission’, being carried out by the Apostles, but by special divine intervention with a specific purpose…

 

Acts 9:13-15 Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: 14 And here he hath authority from the chief priests to bind all that call on thy name. 15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:

 

  • for he is a chosen vessel unto me

  • to bear my name before the Gentiles

  • and kings

  • and the children of Israel

 

The reversal of Gentiles and children of Israel in sequence is most interesting in this passage. Paul clearly states in Romans 1:16 that he wasn’t ashamed of the gospel of Christ which is the power of God unto salvation, to the Jew first… During the early Acts period, we find Paul ministering in and around the synagogues, but by the end of the Act’s period we find these words of condemnation:

 

Acts 28:24-29 And some believed the things which were spoken, and some believed not. 25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, 26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: 27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. 28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. 29 And when he had said these words, the Jews departed, and had great reasoning among themselves.

 

  • For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed

  • Be it known therefore unto you 

  • that the salvation of God is sent unto the Gentiles, and that they will hear it

  • And when he had said these words, the Jews departed

 

The reason, that Gentiles are listed before the children of Israel, is because of the step in direction which God was taking. In saving Paul, God was beginning to fulfill a promise made to Abraham back in Genesis 12… in thee shall all nations be blessed. Paul was saved at a particular time, for a particular reason to a particular people.  For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: Romans 11:13

 

Keeping in mind this perspective, from which Paul writes, we’re going to build a case from the book of Galatians proving the doctrine of Gentiles being saved ‘through faith’.

 

Paul's Gospel

 

Paul’s gospel is exactly that… it is Paul’s gospel, the preaching of Jesus Christ according to the revelation of the mystery. Within context, Paul refers to his gospel as... ‘my gospel’.

 

Romans 16:25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,

 

  • stablish you according to

  • my gospel

 

The fact that Paul’s gospel is his gospel, couldn’t be made any clearer than in Galatians 1 & 2.

 

Galatians 1:11-12 But I certify you, brethren, that the gospel which was preached of me is not after man. 12 For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.

 

  • that the gospel which was preached of me

  • is not after man

  • For I neither received it of man

  • neither was I taught it

  • but by the revelation of Jesus Christ

 

Paul didn’t get his gospel from John the Baptist, nor from any of the Apostles! He neither received it of man nor did anybody teach him it. Paul’s gospel, the preaching of Jesus Christ according to the revelation of the mystery, was received through the revelation of Jesus Christ!

 

To further drive home this point, for comparison, we’re going to lay two passages beside Romans 16:25.

 

Take a close look at the two columns. Some things are the same to each column. Something is very different from each column. Before moving on beyond the columns for explanation, can you identify what is the same? Can you identify what is different?

 

Paul's gospel B
Gospel of Jesus Christ D

Beginning of the Gospel of Jesus Christ

 

Mark 1:1-4 The beginning of the gospel of Jesus Christ, the Son of God; 2 As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 3 The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 4 John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.

 

Romans 1:1-3 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, 2 (Which he had promised afore by his prophets in the holy scriptures,) 3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

 

My Gospel the Preaching of Jesus Christ

 

Romans 16:25-26 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 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:

 

Some things the Same to Each Column

 

What is the same to each column are mentions of Jesus Christ, the prophets and the word 'gospel'. In column one you have ‘the gospel of Jesus Christ, the Son of God’ and ‘the gospel of God… Concerning his Son Jesus Christ our Lord’. In the second column, you have ‘my gospel and the preaching of Jesus Christ’. In column one you have the mention of the prophets… ‘As it is written in the prophets’ and ‘(Which he had promised afore by his prophets in the holy scriptures,)’. The mention of the prophets is also found in column two… ‘and by the scriptures of the prophets’.

 

One quick and simple deduction is that Jesus Christ is a focus of the prophets.

​

Something Different from Each Column

 

This brings us to what is different from each column? In column one the focus is the gospel of Jesus Christ according to prophecy… ‘As it is written in the prophets’ and ‘Which he had promised afore by his prophets in the holy scriptures’. In Column two, it is ‘the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began’, which is backed up by the scriptures of the prophets.

 

In other words, Jesus Christ is the focus of the gospel, but one according to prophecy and the other according to mystery, backed up by the prophets!

 

Here we need to be careful and very precise. Under John the Baptist, the beginning of the gospel of Jesus Christ was John preaching the baptism of repentance for the remission of sins. John the Baptist was preaching the kingdom of heaven at hand…

 

Matthew 3:1-2 In those days came John the Baptist, preaching in the wilderness of Judaea, 2 And saying, Repent ye: for the kingdom of heaven is at hand.

 

The introduction to the gospel of Jesus Christ was the preaching of the kingdom’s gospel baptism of repentance for the remission of sins. Obviously, this message was directed to the nation of Israel. This message was carried forth under the ministries of Jesus and His disciple and eventually the Apostles (Mt 4:17, 23; 5:19; 6:10; 9:35; 10:7; 24:14; Mk 16:15-16; Acts 2:36-40; 3:19-20).

 

Paul starts off in Romans 1, with mention of the gospel of Jesus Christ according to prophecy, but ends up with… “The grace of our Lord Jesus Christ be with you all. Amen. 25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 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:” Romans 16:24-26

 

The content between Romans' 1 and Romans' 16, is Paul’s argument regarding to and distinctions between the preaching of Jesus Christ according to prophecy and mystery and between the circumcision’s justification ‘by faith’ and the uncircumcision's 

justification ‘through faith’ (Rom 3:30). The commandment of the everlasting God, made known to all nations for the obedience ‘of faith’, is a major theme in Galatians.

 

That there is further evidence of distinction, between Paul’s gospel and the Apostle’s gospel, is clearly seen elsewhere in Galatians.

 

Differences Between Two Gospels

​

That Gospel Which I preach Among the Gentiles

 

Galatians 2:1-5 Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. 2 And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. 3 But neither Titus, who was with me, being a Greek, was compelled to be circumcised: 4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: 5 To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.

 

 

 

  • I went up by revelation, and communicated unto them

  • that gospel which I preach among the Gentiles

  • who came in privily to spy out our liberty which we have in Christ Jesus

  • that the truth of the gospel might continue with you

 

The Gospel of the Uncircumcision

 

Galatians 2:6-10 But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me: 7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; 8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) 9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. 10 Only they would that we should remember the poor; the same which I also was forward to do.

 

  • when they saw that the gospel of the uncircumcision was committed unto me

  • as the gospel of the circumcision was unto Peter

  • (For he that wrought effectually in Peter to the apostleship of the circumcision

  • the same was mighty in me toward the Gentiles

  • they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen

  • and they unto the circumcision

 

Bible-sense tells you...

 

Bible-sense tells you that if Paul goes up by revelation to privately communicate to the Apostles... that gospel which he was preaching among the Gentiles, then there was something uniquely different about Paul’s gospel. The fact is that there were two vast differences between Paul’s gospel to the Gentiles from that of the Apostles's gospel.

​

The first and obvious difference is the subject of this chapter… the uncircumcision being justified ‘through faith’ which is ‘of faith’ in contrast to the circumcision being justified ‘by faith’ as the circumcised responded to the kingdom’s gospel baptism for the remission of sins in the name of Jesus Christ (Acts 2:38).

 

Before going into detail on this gospel of grace ‘through faith’ which is ‘of faith’, we’ll briefly touch on the second difference.

 

Gospel of the Circumcision Versus Gospel of the Uncircumcision

 

KJB or NIV?

​

Paul speaks of a liberty, in which the Galatians, had that the Christian Jews didn’t have. This topic is covered in greater detail in chapter titled "Gentiles", but enough will be shown here to drive home a point totally misrepresented in most other bibles. In showing this error, we’ll again contrast the KJB with the NIV….

 

KJB or NIV G
gospel circumcision vs uncircumcision A

'the gospel of the uncircumcision'

 

Galatians 2:6-10 (KJB) But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me: 7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; 8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) 9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. 10 Only they would that we should remember the poor; the same which I also was forward to do.

 

  • when they saw that the gospel of the uncircumcision was committed unto me

  • as the gospel of the circumcision was unto Peter

  • (For he that wrought effectually in Peter to the apostleship of the circumcision

  • the same was mighty in me toward the Gentiles

  • they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen

  • and they unto the circumcision

 

'the gospel to the uncircumcised'

 

Galatians 2:6-10 (NIV) As for those who were held in high esteem—whatever they were makes no difference to me; God does not show favoritism—they added nothing to my message. 7 On the contrary, they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised, just as Peter had been to the circumcised. 8 For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles. 9 James, Cephas  and John, those esteemed as pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the circumcised. 10 All they asked was that we should continue to remember the poor, the very thing I had been eager to do all along.

 

 

  • they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised

  • just as Peter had been to the circumcised

  • For God, who was at work in Peter as an apostle to the circumcised

  • was also at work in me as an apostle to the Gentiles

  • They agreed that we should go to the Gentiles

  • and they to the circumcised

 

 

False! This is the same untrue narrative the NIV promotes in Romans 3:30, where stating that… “since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith. Faithful obedience isn’t the criteria for one’s justification today, as under the Old Testament, but motive to not henceforth live unto ourselves, but unto him which died for us, and rose again (2 Co 5:14-15)!

 

On top of the NIV, not distinguishing the difference between justification ‘by faith’ and ‘through faith’, it denies that there was a gospel 'of' the circumcision and a gospel 'of' the uncircumcision. Nothing could be clearer in the book of Acts! Nowhere, but nowhere was the Christian Jew ever instructed to forsake Moses, as they were in limbo between the Old Covenant, waiting for the establishment of the New Covenant.

 

Acts 15:22-31 Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: 23 And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: 24 Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: 25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26 Men that have hazarded their lives for the name of our Lord Jesus Christ. 27 We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. 28 For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; 29 That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well. 30 So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: 31 Which when they had read, they rejoiced for the consolation.

 

  • they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia

  • For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things

  • That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well

 

Acts 21:17-25 And when we were come to Jerusalem, the brethren received us gladly. 18 And the day following Paul went in with us unto James; and all the elders were present. 19 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry. 20 And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law: 21 And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. 22 What is it therefore? the multitude must needs come together: for they will hear that thou art come. 23 Do therefore this that we say to thee: We have four men which have a vow on them; 24 Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law. 25 As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.

 

  • And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry

  • And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law

  • And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs

  • What is it therefore? the multitude must needs come together: for they will hear that thou art come

 

In both of the above passages, the issue isn’t what the Jewish Christians were supposed to stop doing, but what the Gentiles were free from doing! On the flip side is what Paul was accused of and that being teaching Jews, which were among the Gentiles, to forsake Moses. Here is where Paul would have stepped outside of his boundaries, as the Apostle to the Gentiles, until at least the 28th chapter of Acts.

 

One of the goals, of the Mosaic Covenant and laws established, was to distinguish Israel from the nations. Observing these laws was to call the attention, of the Gentiles, to the righteousness of the LORD God. Peter shewed forth this exact attitude when writing Jewish converts during the Acts period. Peter’s concern was their testimony among the Gentiles! Concerning hopes and callings, these Jewish Christians were a chosen generation, a royal priesthood, an holy nation, and a peculiar people as were the Israelites called out of Egypt under the hand of Moses (Ex 19).

 

Old Nation Israel’s Testimony

 

Deuteronomy 4:5-8 Behold, I have taught you statutes and judgments, even as the LORD my God commanded me, that ye should do so in the land whither ye go to possess it. 6 Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. 7 For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for? 8 And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?

 

  • Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people

  • And what nation is there so great, that hath statutes and judgments so righteous as all this law

 

New Nation Israel’s Testimony

 

1 Peter 2:9-12 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; 12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.

​

  • ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light

  • Having your conversation honest among the Gentiles

  • that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation

 

NO… and let it be clear… the converted Gentile today is not part of a royal priesthood and an holy nation. Nowhere does Paul refer to converted non-covenanted Gentiles as priests and the church today, as an holy nation! The Jewish Christians Peter addresses, I do believe, were in the body of Christ, that will reign with him on earth during the kingdom of heaven.

 

The observance of the customs of Moses was, to a degree, a yet standard of righteousness displayed amongst the Gentiles. Obviously and of course… Paul, as well as other of the general epistles written, addresses the means of which righteousness is lived out today. This is covered in chapters titled, "newness of spirit", "law of the Spirit", and "walking after the Spirit".

 

One final comment before turning attention away from that distinction between the gospel of the circumcision, and that of the gospel of the uncircumcision, being the observance of the customs of Moses.

 

For proponents, of the so-called ‘great commission’, how does one reconcile going into all the world to preach the ‘gospel’ (Mk 16:15-16), when so obvious of the differences between the kingdom gospel, with Israel it’s focus, compared to Paul’s gospel with his focus? The commissioned ‘gospel’ of Mark 16, cannot possibly be the ‘two gospels’ of Galatians chapter 2…

 

Paul’s Gospel Riddle

 

Paul, in addressing the Galatians concerning a mindset of ‘falling from grace’ (Gal 5:4), starts off this epistle with a riddle.

 

Galatians 1:6-9 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: 7 Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. 8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. 9 As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.

 

  • I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel

  • Which is not another

  • but there be some that trouble you, and would pervert the gospel of Christ

  • But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed

 

Question… and here’s the riddle Paul presented. How can one be removed unto another gospel, which is not another, but a perversion of the gospel of Christ? The answer is easy when two things are understood.

 

First… Peter & company, preached Christ according to prophecy, in which the Jew was called upon to repent and be baptized in the name of Jesus Christ for the remission of sins (Acts 2:38). This gospel, of the circumcision, still carried with it observance of the customs of Moses, which has already been explained in previous paragraphs.

 

Second… Paul preached the gospel of Christ, but according to mystery, which frees the Gentile from the observance of the customs of Moses, along with ordinances having been nailed to the cross (Col 2:14-17). Just as the elders at Jerusalem were upset with Paul, concerning false rumors of him persuading Jewish Christians away from observing the customs of Moses, Paul showed indignation towards anybody injecting law into the gospel of grace, for any reason! The law was no longer valid for either justification or a standard of righteousness in observing that, ‘Which are a shadow of things to come’ (Col 2:17).

 

Without doubt, I believe Paul had the gospel of the circumcision in mind when penning this riddle.

 

Paul's Gospel Riddle

The Faith of Jesus Christ Versus the Works of the Law

 

We now come to the heart of one of the biggest controversial passages in the scriptures; Gal 2:16. It is going to be stated right up front, that the majority of commentary on this verse is wrong. Although this is a bold statement, it must be recognized that the mainstream commentary misses the uniqueness of Paul’s ministry and message, that plays into the interpretation of this passage.

 

Galatians 2:16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

 

  • Knowing that a man is not justified by the works of the law

  • but by the faith of Jesus Christ

  • for by the works of the law shall no flesh be justified

 

The Faith of Jesus Christ

 

By the Faith of Jesus Christ

 

The expression ‘faith of Jesus Christ’, in one form or another, is found four (4) times in Galatians and is half of the equation of justification ‘through faith’, which is ‘of faith’. The ‘faith of Jesus Christ’ (not faith in Christ as read in a NIV), speaks to Christ’s trustworthiness and faithfulness, based on His accomplishments on our behalf, in sight of God the Father. A whole chapter is dedicated to this definition; "faith of Christ".

 

The other two occurrences of this expression are found in Galatians 2:20 and 3:22.

 

Galatians 2:20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

 

  • the life which I now live in the flesh I live by the faith of the Son of God

 

Galatians 3:22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

 

  • that the promise by faith of Jesus Christ

 

By the Works of the Law

 

Where commentary really goes astray is in Paul’s comment… and not by the works of the law: for by the works of the law shall no flesh be justified.

 

Several chapters, within this Theme Study, along with comments made from within many other chapters, prove beyond any shadow of doubt that the Mosaic Covenant played a vital role in one’s justification under law. The word ‘work’, is even equated with ordinances, laws and the way wherein Israel was to walk and do.

 

Exodus 18:20 And thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do.

 

  • and the work that they must do

 

In spite of the fact that Paul clearly states that Christ is the end of the law for the righteousness of God (Rom 3:21; 10:4), plainly implying that the righteousness of God under the law was the law, it is still vehemently denied by most. Why?

 

It has already been stated that the book of Galatians can be a tough read and one reason being, is not looking at it from the correct perspective. It has also been pointed out that Paul’s conversion was a new beginning, a pattern for those who would believe hereafter (1 Tim 2:15-16), having been entrusted with the gospel of the grace of God for Gentiles.

 

Let’s take a closer look at this verse, from a Pauline perspective.

 

Galatians 2:16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

 

  • Knowing that a man is not justified by the works of the law

  • but by the faith of Jesus Christ, even we have believed in Jesus Christ

  • that we might be justified by the faith of Christ

  • and not by the works of the law

  • for by the works of the law shall no flesh be justified

 

First… the objection that the law ever had anything to do with justification, comes into play with the reading of the last portion of this verse, which says… ‘for by the works of the law shall no flesh be justified’. The works of the law had absolutely nothing to do with man’s justification before the Mosaic Covenant and yet man could be justified before the law was given. So, the question would be… but how?

 

Second… No man could be justified by the 'faith of Jesus Christ', before the death, burial and resurrection of Christ, so the next question would be… how was man justified before the ‘faith of Christ’?

 

Third… Paul is writing from his perspective and his perspective is based on the law’s comparison to his gospel!

 

1 Timothy 1:8-11 But we know that the law is good, if a man use it lawfully; 9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, 10 For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; 11 According to the glorious gospel of the blessed God, which was committed to my trust.

 

  • But we know that the law is good, if a man use it lawfully

  • Knowing this, that the law is not made for a righteous man, but for the lawless…

  • and if there be any other thing that is contrary to sound doctrine

  • According to the glorious gospel of the blessed God, which was committed to my trust

 

When Paul wrote that, ‘for by the works of the law shall no flesh be justified’, he was speaking explicitly to sound doctrine since the institution of the glorious gospel of God, which was committed to his trust! This can also be clearly recognized in his comments concerning a remnant of Israel, being saved by grace and without works, under his ministry.

 

Romans 11:5-7 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. 7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded

 

  • 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

 

If the believer wants to understand what is scriptural and what isn’t for today, they simply need to compare with what’s written within Paul’s epistles.

 

Works of the Law C

The Faith Which Should Afterwards be Revealed

 

Shut Up

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Wherefore then serveth the law?

 

Galatians 3:19-26 Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. 20 Now a mediator is not a mediator of one, but God is one. 21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 25 But after that faith is come, we are no longer under a schoolmaster. 26 For ye are all the children of God by faith in Christ Jesus.

 

  • Wherefore then serveth the law?

  • It was added because of transgressions

  • till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator

  • Now a mediator is not a mediator of one, but God is one

  • Is the law then against the promises of God? God forbid:

  • for if there had been a law given which could have given life, verily righteousness should have been by the law

  • But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe

  • But before faith came, we were kept under the law

  • shut up unto the faith which should afterwards be revealed

  • Wherefore the law was our schoolmaster to bring us unto Christ

  • that we might be justified by faith

  • But after that faith is come, we are no longer under a schoolmaster

  • For ye are all the children of God by faith in Christ Jesus

 

‘Faith of God’, ‘faith of Christ’, ‘faith of man’, ‘by faith’, ‘through faith’, ‘of faith’… all of these terms or expressions can be confusing when trying to follow the logic within a certain theme or passage. This is certainly true within the books of Romans, Galatians and Hebrews and in particular, the above passage.

 

Until the reader or student of the scriptures, can get a tight grasp on what justification ‘by faith’ is, under the Old Testament, it will all remain confusing with contradictions found at every corner of the pages.

 

Again, and as a reminder reflected on the Home Page… ‘Under the Old Testament, a just man was one who was righteous before the LORD. Imputed righteousness was based on faithful obedience’. Faithful obedience is equated to believing God in diligently seeking him. Faithful obedience IS NOT equated with simply doing the same thing over and over and over again.

 

Hebrews 11:6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

 

  • But without faith it is impossible to please him

  • for he that cometh to God must believe that he is

  • and that he is a rewarder of them that diligently seek him

 

Hebrews 4:1-2 Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. 2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

 

  • For unto us was the gospel preached, as well as unto them

  • but the word preached did not profit them

  • not being mixed with faith in them that heard it

 

Romans 9:31-32 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

 

  • But Israel, which followed after the law of righteousness

  • hath not attained to the law of righteousness

  • Because they sought it not by faith

 

The ‘faith of God’, is equated to God’s faithfulness and trustworthiness.

 

The ‘faith of Jesus Christ’, is equated to Christ’s faithfulness and trustworthiness.

 

The ‘faith of man’, is equated to man’s faithfulness and trustworthiness as defined in Hab 2:4.

 

Habakkuk 2:4 Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.

 

  • but the just shall live by his faith

 

The just shall live by his faith meaning… believing God in diligently seeking him.

 

Man was justified ‘by faith’, before the Mosaic Covenant, under the Mosaic Covenant, as well as during the Gospels’ and early Act’s periods.

 

With these definitions and points in mind, we’ll now tackle Galatians 3:19-26, in looking at it from Paul’s perspective.

 

Two Faiths

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By Faith of Jesus Christ

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First… and most importantly, the recognition of two faiths has to be made.

 

  • that the promise by faith of Jesus Christ might be given to them that believe

  • But before faith came, we were kept under the law,

  • shut up unto the faith which should afterwards be revealed

 

The promise ‘by faith of Jesus Christ’ directly points to His accomplishments on our behalf and MUST NOT be confused with our ‘believing’ or ‘faith in’ Christ which is separately mentioned.

 

  • to them that believe

  • by faith in Christ Jesus

 

By implication, another faith is brought into the picture.

 

  • But before faith came

  • we were kept under the law

  • shut up unto the faith which should afterwards be revealed

 

Faith of Man/Faith of God

 

The faith which should afterwards be revealed is obviously the, ‘by faith of Jesus Christ’ to them that believe, leaving us with the default ‘by faith’ relationship, between the ‘faith of man’ and ‘faith of God’, which existed from beginning of time.

 

This makes perfect sense as we now consider the purpose of the law and as to what the Mosaic Covenant could and could not do.

 

The Lifeless Law

 

As called attention to time after time within this Theme Study, as the Abrahamic Covenant covenanted for land, the Mosaic Covenant covenanted for righteousness. The criteria for remaining in the land was based on their faithful obedience to this covenant. Herein lies the catch that also creates confusion. Though the righteousness of God under the law was the law, it was lifeless in of itself! This is exactly the point Paul was driving at when making the following statement…

 

  • for if there had been a law given which could have given life

  • verily righteousness should have been by the law

 

The law could not give life because it was carved out of ‘stone’. If stone or paper could give life, then this would be the means in which the righteousness of God would be manifested today! Neither can and therefore the concept abandoned and replaced with something or someone that can.

 

Romans 8:3-4 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

 

  • For what the law could not do, in that it was weak through the flesh

  • God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh

  • That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit

 

Following is an illustration using a Chore List placed on a refrigerator door. Here’s the perfect representation that is missed in understanding the relationship between the lawgiver, the law and the recipient.

 

     Chore List

 

  • Sweep the floor

  • Clean your room

  • Make your bed

  • Wash the dishes

  • Wash the clothes

  • Wipe off the kitchen table

  • Take out the garbage

  • Feed the dog

 

The Chore List Giver, gives instruction to the Recipient, in which an Allowance is determined, on the Faithfulness in which the Chore List is completed. And, oh yes… one’s Attitude is also brought into play!

 

One week later, the floor is a mess, the bedroom a disaster, bed unmade, dishes piled up, clothes hanging out of the hamper, can’t find the kitchen table, garbage on the floor and dog starving. What happened? Understand, the Chore List is but a piece of paper hanging on the refrigerator, reflecting the wishes of the Chore List Giver. The Chore List is lifeless! The Recipient was to be the living piece to this process! Could the Chore List Giver come up with another solution? Perhaps, completing the Chore List themselves?!

 

  • For what the law could not do, in that it was weak through the flesh

  • God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh

  • That the righteousness of the law might be fulfilled in us

  • who walk not after the flesh, but after the Spirit

 

The lively oracles of God, given to the church in the wilderness, was dependent upon that church setting their hearts unto all the words commanded in living them out before the nations.

 

Acts 7:38 This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:

 

  • who received the lively oracles to give unto us

 

Romans 10:5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.

 

  • For Moses describeth the righteousness which is of the law 

  • That the man which doeth those things shall live by them

 

Deuteronomy 32:46-47 And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law. 47 For it is not a vain thing for you; because it is your life: and through this thing ye shall prolong your days in the land, whither ye go over Jordan to possess it.

 

  • Set your hearts unto all the words which I testify among you this day

  • which ye shall command your children to observe to do, all the words of this law

  • For it is not a vain thing for you; because it is your life

 

Subject, Means & Method

 

There were three undetachable links to the righteousness of God under the law:

 

  1. A faithful God of reward (Subject)

  2. The Mosaic Covenant (Means/Object)

  3. A believing faithful diligence (Method)

 

Any link broken disrupts the true definition of the righteousness of God under the law. No single link or two links yet together, completes the definition of the manifestation of the righteousness of God under the law!

 

Promise of the Spirit

 

One of the key issues, within the book of Galatians, is the subject of the promise of the Spirit and how God designed for Gentiles to become recipients thereof.

 

The promise of the Spirit was one of the components of the New Covenant, to be made with Israel, in the last days in reestablishing to her the kingdom. The final stages required repentance and cleansing, on her part, in preparing the way for her Messiah.

 

Faith Afterwards Revealed A
Lifeless Law D

New Covenant Prophecy

Promise of the Spirit

 

Ezekiel 36:23-29 And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes. 24 For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. 25 Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. 26 A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. 27 And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. 28 And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God. 29 I will also save you from all your uncleannesses: and I will call for the corn, and will increase it, and lay no famine upon you.

 

  • I will sanctify my great name, which was profaned among the heathen

  • For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land

  • Then will I sprinkle clean water upon you, and ye shall be clean

  • A new heart also will I give you, and a new spirit will I put within you

  • And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them

 

Kingdom Offer Conditional

Promise of the Spirit

 

Acts 2:36-41 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. 37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? 38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. 40 And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. 41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.

 

 

  • Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins

  • and ye shall receive the gift of the Holy Ghost

 

 

Acts 3:19-20 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:

 

 

  • Repent ye therefore, and be converted, that your sins may be blotted out…

  • And he shall send Jesus Christ, which before was preached unto you

 

Some of the last reassuring words, spoken by the Lord Jesus to His disciples, were that of sending them a Comforter, the Holy Ghost, after His departure (Jn 14:25-26). After His resurrection, instruction was then given to return to Jerusalem to wait for the promise of the Father that they would be endued with power from on high (Lk 24:49). Acts 1 & 2, record that great event which was previously proclaimed by John the Baptist… “I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.” Mark 1:8

 

What is often overlooked, in commentary, is that neither the Old Covenant or the New Covenant, was or will be established with the Gentile. There is this notion that Gentiles just got blended in with the church, somewhere and somehow, in the carry out of the so-called great commission, which is the recipient of the New Covenant. Paul is often considered as simply one of the gang…

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Peter was particularly perplexed at God’s request to make a house call to the household of Cornelius. The conversion and ministry of Paul brought about a whole new dimension to relationship between Jew, Gentile and direction of each’s of Peter’s and Paul’s ministries.

 

Though there is something unique about these Gentiles, which is covered in chapter titled, "Gentiles", just how these Gentiles came about to be recipients of the Spirit is of the upmost importance.

 

From Paul’s perspective, in writing to the Galatians, he is explaining to these Gentiles as to how exactly God had planned for Gentiles to be partakers of the promise of the Spirit ‘through faith’ (3:14).

 

In Galatians 3, where we find Paul rebuking these ‘foolish’ Galatians, we also learn of how God, through His foreknowledge, plotted and planned for the Acts’ period Gentile to receive the Spirit, as was promised to Israel.

 

We’re going to divide Galatians into three (3) different segments. This first segment (3:1-9), focus will be on the expression ‘of faith’ and how it relates to Abraham. The second segment (3:10-18), focuses on the term ‘through faith’ as it relates to the Lord Jesus Christ and the promise of the Spirit. The third segment (3:19-29) will focus on Abraham’s seed and heirs according to the promise.

 

Of the Faith of Abraham

 

Galatians 3:1-9 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? 2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? 4 Have ye suffered so many things in vain? if it be yet in vain. 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? 6 Even as Abraham believed God, and it was accounted to him for righteousness. 7 Know ye therefore that they which are of faith, the same are the children of Abraham. 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. 9 So then they which be of faith are blessed with faithful Abraham.

 

  • Received ye the Spirit by the works of the law, or by the hearing of faith?

  • 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?

  • Even as Abraham believed God, and it was accounted to him for righteousness

  • Know ye therefore that they which are of faith, the same are the children of Abraham

  • 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

  • So then they which be of faith are blessed with faithful Abraham

 

It is obvious that Paul was frustrated because of after having been saved apart from the law, they were being talked into going back under law. The focus here though is what the receiving of the Spirit looks like under definition of, ‘by the hearing of faith’, with connection to the ‘faith of Abraham’.

 

It is important to understand where the various OT quotes are from and we’re going to start in verse 8.

 

Foreseeing Scripture A

Abrahamic Covenant

 

Genesis 12:3 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.

 

  • I will bless them that bless thee

  • curse him that curseth thee

  • and in thee shall all families of the earth be blessed

 

The Foreseeing Scripture

 

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

  • preached before the gospel unto Abraham, saying, In thee shall all nations be blessed

 

The connection is fascinating on so many levels! First, let it be said that Abraham was already a bona-fide OT saint living ‘by faith’, according to 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." Hebrews 11:8  Next, the scripture was foreseeing something that was going to happen to the heathen, down the road, to which same group of people would be discriminated against under the Mosaic Covenant. The heathen was in the cross-hairs of the LORD, as Abraham's seed was to be the focus of blessings, based on that seed's obedience. Then, the gospel (good news) preached to Abraham, that in him shall all nations be blessed, was in anticipation as to how one day the heather would be justified and that being… ‘through faith’ and not ‘by faith’. Genesis 12, is introduction to the Abrahamic Covenant, which contains  promises to Abraham’s physical seed that included land.

 

We will now back track to verse 6, for our next comparison.

 

The LORD's Promise

 

Genesis 15:1-6 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.

 

  • the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward

  • 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

  • And he believed in the LORD

  • and he counted it to him for righteousness

 

Abraham's Response & Reward

 

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

 

  • Even as Abraham believed God

  • and it was accounted to him for righteousness

 

Abraham's Faith Our Object Lesson

 

Romans 4:18-25 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. 23 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; 25 Who was delivered for our offences, and was raised again for our justification.

 

  • And being fully persuaded that, what he had promised, he was able also to perform

  • And therefore it was imputed to him for righteousness

  • 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

  • Who was delivered for our offences, and was raised again for our justification

 

Abraham’s heart was found to be faithful before the LORD (Neh 9:7-8), in living ‘by faith’, thus making him already just and righteous in the sight of God. As shown elsewhere within the Theme Study, in Hebrews 11, faith is demonstrated through two different methods… via obedience and the other via believing. On this day, righteousness was imputed to Abraham, not based on his obedience, but based on his ‘believing’! The setting is also very relevant, within the context, because the LORD has Abraham looking toward heaven and to the stars, that would speak to a heavenly hope and calling, in contrast to an earthly hope and calling, such as Israel has.

 

Of Faith

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The phrase ‘of faith’, now takes on both meaning and significance! ‘Of faith’, is held in contrast to ‘works’ and in particular, the works of the law; Galatians 3:2, 5, 12.

 

Justification, which is ‘of faith’, is ‘faith’ on ‘faith’. In other words, simply believing another as demonstrated in Abraham taking the LORD at His word. Today... one's faith in the faith of Jesus Christ.

 

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.

 

  • 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

 

Through Faith

 

The Promise of the Spirit Through Faith

 

Galatians 3:10-18 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. 11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. 12 And the law is not of faith: but, The man that doeth them shall live in them. 13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. 15 Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. 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. 17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.

 

It is important to note that in this passage, Paul continues to contrast, the works of the law, to that of justification which is ‘of faith’. There are four (4) essential points to be made here that if misunderstood, confounds the doctrine of justification which is ‘of faith’. In fact, most commentary misrepresent the majority of these points.

 

  1. Paul’s quotation of Habakkuk 2:4

  2. Through faith the faith of Jesus Christ

  3. Thy seed, which is Christ

  4. The promised inheritance of the Spirit

 

1. Paul’s Quotation of Habakkuk 2:4

 

The marvels of translation in a KJB comes shining through in verse 3:11! Once again, from the viewpoint of Paul’s gospel, it is reiterated in verse 11… But that no man is justified by the law in the sight of God, it is evident:… As stressed before, the reference isn’t to those under the Old Covenant, but the time period since Paul's revelation; today! In other words, Paul isn't speaking in past tense, but present tense! Paul then proves his point in referencing Habakkuk 2:4, with slight variation of just one word, the pronoun ‘his’.

 

Habakkuk 2:4 A

By his faith

 

Habakkuk 2:4 Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.

 

  • but the just shall live by his faith

 

By faith

 

Galatians 3:11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.

 

  • The just shall live by faith

 

How does Paul remain within the realm of ‘faith’, yet proving a distinction that distinguishes between ‘by faith’ and ‘through faith’, as does Hebrews 11; one believing and obeying for a reward, while the other simply believing for a reward? Paul cleverly drops the pronoun ‘his’, in Habakkuk 2:4, that represents man’s responsibility in a ‘by faith’ justification relationship, to that of a faithful God the Father, to then point to the other member of the godhead… “That the blessing of Abraham might come on the Gentiles ‘through Jesus Christ’; that we might receive the promise of the Spirit through faith.” Galatians 3:14.

 

2. Through Faith... the Faith of Jesus Christ

 

The law is not ‘of faith’ (v 12) and no Old Covenant saint was justified ‘through the faith’ of Jesus Christ. Justification under the kingdom gospel, was not ‘of faith’ and those who justified God were baptized for the remission of their sins. The thing that separated the Apostle’s baptismal ministry to Israel, from that of the John’s baptism, was the promised gift of the Holy Ghost via being baptized in the name of Jesus Christ (Acts 2:38).

 

Here it is good to be reminded that the door ‘of faith’ wasn’t opened to the Gentiles until Acts 13, while Peter learned a valuable lesson in Acts 10, when the household of Cornelius, a God-fearing Gentile, received the Holy Ghost before being baptized with water. Cornelius was living 'by faith' before Peter ever knocked on his door!

 

Peter's & the Circumcision’s Astonishment

'in every nation he that feareth & worketh righteousness'

 

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.

 

  • A devout man

  • and one that feared God with all his house

  • which gave much alms to the people

  • and prayed to God alway

 

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 10:44-48 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. 46 For they heard them speak with tongues, and magnify God. Then answered Peter, 47 Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? 48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

 

  • they of the circumcision which believed were astonished

  • because that on the Gentiles also was poured out the gift of the Holy Ghost

  • Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?

 

The Door ‘of faith’ Opened to Gentiles

'not by works of righteousness which we have done'

 

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.

 

  • Separate me Barnabas and Saul for the work whereunto I have called them

 

Acts 14:26-27 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.

 

  • 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

 

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,

 

  • saved us, and called us with an holy calling, not according to our works

  • which was given us in Christ Jesus before the world began

 

 

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

  • by the washing of regeneration, and renewing of the Holy Ghost

 

There is so much misunderstanding concerning Peter’s unexpected house-call to the household of Cornelius! Unless there is some understanding between justification ‘by faith’ and ‘through faith’, which is ‘of faith’ and between the ‘great commission’   (Mt 28:19-20) and Paul’s commission (Rom 16:26), there’ll always be confusion over this visit. Due to the amount of coverage given, within the pages of Acts to Peter’s visit to the household of Cornelius, more credit is often given to Peter, regarding salvation of Gentiles, than to that of the Apostle of the Gentiles.

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Peter DID NOT open the ‘door of faith’ to Gentiles in Acts 10! This experience was God’s way of putting Peter and the Apostles on notice as to what was about to go down through the conversion and ministry of Paul. The Scriptures foreseeing the day in which God was going to justify the heathen ‘through faith’, had everything to do with Paul's ministry, not the Apostles! 

 

3. The promised inheritance of the Spirit

 

Why all the astonishment in Acts 10:45? What is the issue being addressed in Galatians 3?

 

The Astonishment?

 

Acts 10: 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

 

  • they of the circumcision which believed were astonished

  • because that on the Gentiles also was poured out the gift of the Holy Ghost

 

The Promise?

 

Galatians 3:14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

 

 

  • That the blessing of Abraham might come on the Gentiles through Jesus Christ

  • that we might receive the promise of the Spirit through faith

 

Remember, the Israelite had to be baptized in the name of Jesus Christ to be recipients of the Holy Ghost (Acts 2:38). Not only did Cornelius’s household receive the evidence of the baptism with the Spirit, before being baptized with water, they were then only baptized in the name of 'the Lord'. 

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Cornelius, though falling under the category of a Gentile, does not fall under the classification of the heathen! One must pay close attention as to how and where the terms Gentile and heathen are used within Romans and Galatians construct. It is one thing, in witnessing the gift of the Holy Ghost falling on a Gentile and quite another, on the heathen! In other words, we are witnessing a progression from Jew to Gentile to heathen!

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This 'promise' is brought up again in next point. The 'promise of the Spirit' is one of the elements to be experienced under the New Covenant. The early Jewish Christians got a taste of the gift and powers of the world to come (Heb 6:4-5) and Spiritual gifts were temporary experienced in early Gentile church (1Cor 13:8).  

 

4. Thy Seed Which is Christ

 

And in thy seed

 

Genesis 22:17-18 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.

 

 

  • And in thy seed shall all the nations of the earth be blessed

 

And to thy seed, which is Christ

 

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.

 

  • Now to Abraham and his seed were the promises made

  • And to thy seed, which is Christ

 

Galatians 3:19 Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.

 

  • Wherefore then serveth the law?

  • It was added because of transgressions

  • till the seed should come

  • to whom the promise was made

 

Galatians 4:7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

 

  • if a son, then an heir of God through Christ

 

Following the logic… it MUST be emphasized that Paul is addressing Gentiles in the book of Galatians and Gentiles are the focus of this passage! Many promises were made to the physical seed of Abraham starting in Genesis 12. Paul is narrowing down a promise, that was instituted before the law, in which the law would have no effect on, that would have direct application to not only the Gentile, but also on the heathen!

 

We will sum up this passage using the following bulleted items:

 

  • The justification of the heathen was foreseen by the Scripture (Gal 3:8).

  • The method of this justification is via ‘believing’ as illustrated by Abraham in Genesis 15 (Gal 3:6).

  • The means of this justification is ‘of faith’ and ‘through the faith of Jesus Christ’ (Gal 3:7, 9, 14).

  • The seed through which the Gentile should inherit this promise is the Lord Jesus Christ; not Abraham’s physical seed Israel (Gal 3:14, 16).

  • The promise made, in which would come through this seed, is the Spirit (Gal 3:14, 17-19).

 

Abraham’s Seed and Heirs According to the Promise

 

Galatians 3:19-29 Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. 20 Now a mediator is not a mediator of one, but God is one. 21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 25 But after that faith is come, we are no longer under a schoolmaster. 26 For ye are all the children of God by faith in Christ Jesus. 27 For as many of you as have been baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29 And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

 

 

In this last segment, covering Galatians 3, having already dealt with that faith which was to come, focus here will be on Abraham’s seed within this context. We’ll end with Paul’s terminology of ‘by faith’, within this same context.

 

… then are ye Abraham’s seed, and heirs according to the promise.

 

One thing that can add to some confusion within this passage, as well as a parallel passage in Romans 4, is an assumption that Paul makes, which was understood by the recipients, but not necessary seen in a causal reading today. This supposition is that a believing remnant of Israelites, those of the physical seed of Abraham, were beneficiaries of the covenanted promise of the Holy Spirit, in response to the kingdom gospel and baptism for the remission of sins (Acts 2:38).

 

Notice carefully how Paul includes all, as being one, in Christ… "there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus." Being just as careful now, notice the usage of pronouns, throughout this passage, and in particular verses 26 – 29:

 

  • For ye are all the children of God by faith in Christ Jesus

  • For as many of you as have been baptized into Christ have put on Christ

  • for ye are all one in Christ Jesus

  • And if ye be Christ's

  • then are ye Abraham's seed, and heirs according to the promise

 

In the chapter titled "Gentiles", I deal with hopes and callings in showing that within the ‘body of Christ’ there is both an earthly people, as well as a heavenly people. Though not wanting to get side tracked here, on hopes and callings, I will point out that the pronouns Paul uses designates and distinguishes Gentile and Jew. In other words, ‘in Christ’ there is neither Jew or Gentile. However, the one received the promise of the Spirit ‘by faith’ and the other, now being added into Christ, is ‘through faith’.

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We see Paul writing something similar in Romans 4 while again addressing Gentiles.

 

Romans 4:9-18 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: 12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. 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. 14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect: 15 Because the law worketh wrath: for where no law is, there is no transgression. 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, 17 (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.

 

  • Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also?

  • he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised:

  • that he might be the father of all them that believe, though they be not circumcised

  • that righteousness might be imputed unto them also

  • And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham

  • 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

 

Notice in particular the first and last bullets. There is a blessedness that comes upon both the circumcision and the uncircumcision. There is a promise and imputed righteousness regarding both the circumcision and the uncircumcision which Paul states, ‘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. The ‘assumption’, I’m referring to, when reading both passages in Romans and Galatians, is that there was understanding of the means and method, for the circumcision, to receive the blessings and promises of God. What Paul is directly dealing with, in both Romans and Galatians, is as to how these blessings and promise were ordained to come upon the uncircumcised and that was through Abraham, pointing back to Genesis 15, which is ‘of faith’.

 

Abraham was the father of the justified circumcision, as well as the justified uncircumcision addressed during the Acts’ period. The one justified ‘by faith,’ while the other justified ‘through faith’. This ‘door of faith’ was opened up to Gentiles between Acts 13 & 14, through the ministry of Paul’s gospel.

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Romans 10:6-10 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.

 

  • But the righteousness which is 'of faith' speaketh on this wise

  • The word is nigh thee, even in thy mouth, and in thy heart: that is, the word 'of faith', which we preach

  • 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

  • For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation

 

As the challenge is elsewhere, within this Theme Study, try applying the principles set forth in Romans 10:6-10 to outside of Paul’s ministry and message for salvation!

 

Justified ‘by faith’ in Jesus Christ

 

The validity, of this Web Site and Theme Study, rises or falls on definition and distinction between justification ‘by faith’ and ‘through faith’, as read in Romans 3:30, found in a KJB. Here, I will deal with the legitimacy, in using the phrase ‘by faith’, when referencing justification today.

 

When one reads the bible, it should be with the attitude that words mean what they say and say what they mean. Shouldn’t we expect that the words, in our bible, are in place for a purpose? In the books of Romans and Galatians, phrases are strategically in place, proving the doctrine of justification, for the Gentile today. Terms such as ‘of faith’, ‘through faith’, ‘through Jesus Christ’, ‘by faith’, ‘by faith of Jesus Christ’, ‘by faith in Jesus Christ', and ‘faith of Abraham’, are all used. Are all of these words and phrases used randomly or is there significance to each?

 

Paul states in Romans 3:30, that God will justify the uncircumcision ‘by faith’ and the uncircumcision ‘through faith’. This is exactly what this Web Site and Theme Study sets out to prove. Does this mean then, that under no circumstance is the expression ‘by faith’ found used, in characterizing one’s justification today, without the scripture contradicting itself and me sounding hypocritical?

 

Our answer is found in Galatians 3, as to how the KJB translators handle it in such a tactical way. As already shown and compared, when Paul references Habakkuk 2:4, he drops the pronoun ‘his’ in ‘his faith’. Paul is taking an OT verse, showing man’s responsibility in a ‘by faith’ justification relationship to the LORD, to then make application for the Galatia Gentiles. ‘His faith’ (one’s faithfulness), in the context of Habakkuk 2:4, is used in comparison to the expressions, ‘faith of God’ and ‘faith of Christ’, which speaks to Their faithfulness! In other words... under the OT, justification was 'by faith' in God the father. Paul is now declaring that it is 'by faith' in God the Son! However, there's more to this distinction!

 

We will again consider Paul’s reference to Habakkuk 2:4, in its context and as to how Paul concludes his deduction.

 

Galatians 3:11-14 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. 12 And the law is not of faith: but, The man that doeth them shall live in them. 13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

 

  • The just shall live by faith

  • That the blessing of Abraham might come on the Gentiles through Jesus Christ

  • that we might receive the promise of the Spirit through faith

 

Paul, in removing the pronoun ‘his’, puts the emphasis on ‘faith’ (one’s believing), concluding that the blessing of Abraham (which is ‘of faith’) might come on the Gentiles ‘through Jesus Christ’ and in receiving the promise of the Spirit ‘through faith’ and not of works. In other words, after establishing the fact that the Galatians’ justification was ‘of faith’ and ‘through the faith of Jesus Christ’, he then intentionally uses Habakkuk 2:4, while dropping the ‘his’, stating… that we might be justified ‘by faith’ in Christ Jesus. 

 

Paul continues with this strategy in remainder of this chapter…

 

Galatians 3:22-26 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 25 But after that faith is come, we are no longer under a schoolmaster. 26 For ye are all the children of God by faith in Christ Jesus.

 

  • But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ

  • might be given to them that believe

  • But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed

  • Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith

  • For ye are all the children of God by faith in Christ Jesus

 

… that the promise ‘by faith of Jesus Christ’ might be given to them that believe.

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We see Paul doing the exact same thing in the book of Romans. Paul makes a doctrinal statement, in Romans 3:30, in distinguishing between God justifying the circumcision ‘by faith’ and the uncircumcision ‘through faith’. In Romans 4, he deals with Abraham and David, in illustrating to the Jew, what justification looks like apart from the law and works. To drive home his point, Paul opens up the 5th chapter with...  "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:" Romans 5:1

 

  • Therefore being justified by faith

  • we have peace with God through our Lord Jesus Christ

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Doctrine presented in Romans 5, for salvation today, is exactly the opposite as to how one was justified under the Old Testament! 

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Life Experience:  After trusting the Lord Jesus Christ as my personal Saviour, I became full of questions in beginning to read the bible. One of the first questions I raised, as well as others raising the same question to me, was... how did an OT saint get saved? The first response that I both received and passed on to others was that... the OT saint looked to the cross for salvation, much like we look back to the cross. In other words, the OT saint was saved via faith, by grace and without works, in some acknowledgement of the death, burial and resurrection of Christ.

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As I progressed in my reading of the bible and understanding of the scriptures, I began to question this answer. I actually ended up asking same question to roommates, attending seminary at that time, and got the following response... Theologians are still debating that question.  

 

Not only didn't any OT saint look to the cross for salvation, in recognition of Christ's finished work, but this is exactly what Paul is refuting in Romans 3-5! In distinguishing between God justifying the circumcision 'by faith' and the uncircumcision 'through faith', Paul contrasts the 'by faith', through our Lord Jesus Christ, from that justification under law! 

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Romans 5:1-2 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

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  • 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

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Romans 5:6 For when we were yet without strength, in due time Christ died for the ungodly.

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  • For when we were yet without strength

  • in due time Christ died for the ungodly

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Romans 5:8-11 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 9 Much more then, being now justified by his blood, we shall be saved from wrath through him. 10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.

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  • But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us

  • Much more then, being now justified by his blood...

  • For if, when we were enemies, we were reconciled to God by the death of his Son...

  • And not only so, but we also joy in God through our Lord Jesus Christ

  • by whom we have now received the atonement

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Romans 5:17-19 For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. 19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

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  • if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ

  • Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life

  • For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous

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Romans 5 isn't about the means & method of OT justification! Paul is distinguishing between justification 'by faith', under the 'faith of God', to that of today... 'by faith', under the means & method of God justifying via the 'faith of Christ'.

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In once again, finding the expression 'by faith', as used of Paul in proving distinction between God justifying the circumcision 'by faith' and the uncircumcision 'through faith', we're going to show what exactly the means & method of that 'by faith' looks like to today. 

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Just two verses, above the verses that I use as the fulcrum for my website and theme, we find Paul using the phrase... 'by faith'. We will now include this in context with Romans 3:29-30.

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Romans 3:26-31 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. 27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. 28 Therefore we conclude that a man is justified by faith without the deeds of the law. 29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: 30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. 31 Do we then make void the law through faith? God forbid: yea, we establish the law.

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  • To declare, I say, at this time his righteousness

  • that he might be just, and the justifier of him which believeth in Jesus

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

  • Therefore we conclude that a man is justified 'by faith' without the deeds of the law

  • Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

  • Seeing it is one God, which shall justify the circumcision 'by faith', and uncircumcision 'through faith'.

  • Do we then make void the law through faith? God forbid: yea, we establish the law.

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Under the Old Testament, before the institution of the Mosaic Covenant, we know exactly how Able was justified 'by faith'... "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." Hebrews 11:4  

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If faithful obedience was part of Abel being righteous 'by faith, before institution of the Mosaic Covenant, then what did righteousness look like under the Mosaic Covenant? Better yet, in contrast, what does being justified 'by faith', without the works of the law look like? The answer is found in Romans 10. 

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Paul's Definition of Justification 'by faith' For Today:

 

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Under the Old Testament, man was justified by faith. No man, either before the law or under the law, was justified by faith  believing in Jesus! Man, both then and now, are justified 'by faith'. The difference is in the means and method of that 'by faith'! Paul clearly discerns the difference between man being justified 'by faith' then and 'by faith' now. Justification 'by faith' today, as opposed to justification 'by faith' then, is 'of faith', in believing in Jesus. Paul's commentary concerning 'by faith', surrounding Romans 3:30, is both definition of and proving what God, justifying the uncircumcision 'through faith', is!  

 

The NIV, along with any other translation, that states God is justifying the uncircumcision, by the same faith, as the circumcision... IS WRONG!  Not only is it wrong... it's heresy! The means and method of God saving man today is exactly the opposite! By grace, through faith and without works via the finished work of the Lord Jesus Christ. 

 

Illustration In Making a Point

 

Illustration can be given to this point, as to how I would respond to the question… “Are we justified ‘by faith’ today?

 

Response could or would be in one of two ways.

 

First… I could simply look at the questioner in puzzlement as though waiting for a follow up to a vague question.

 

Second… I would eventually ask the questioner to expound on the question, for the question is incomplete in of itself.

 

Life Experience: Back in the 70’s it was not uncommon, in witnessing, to simply walk up to somebody and ask if they ‘were saved’? A majority of people, when asked back then, had an idea of what you were talking about and often a simple ‘yes’ or ‘no’ would be a response. Today, not only would many people be clueless as to what you were talking about, but even within Christianity itself there is much confusion as to exactly how a person becomes justified in the eyes of God.

 

Back to the question as to whether an individual is justified ‘by faith’ today, as in the literal usage of the term?

 

With the challenge suggested earlier, try applying the principles, set forth in Romans 10:6-10, to time periods outside of Paul’s ministry and message?

 

Under Law

 

Paul is dogmatic that the law is not ‘of faith’, so it can be easily concluded that nobody under law was saved ‘of faith’, confessing with their mouth the Lord Jesus believing in their hearts that God would raise him from the dead. ‘Of faith’ believeth unto righteousness, whereas the law worketh unto righteousness.

 

Under John the Baptist’s ministry

 

John the Baptist preached the baptism of repentance for the remission of sins… the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. Does the reader see the ‘of faith’ principal of imputed righteousness there?

 

Under the pre & post-cross ministries of the disciples and Apostles

 

The baptism of repentance for the remission of sins was also preached by the Apostles in their pre and post-cross ministries. Does the reader see the ‘of faith’ principal of imputed righteousness there?

 

The Ethiopia eunuch asked permission to be baptized by Phillip after having Isiah 53 read and explained to him. Does the reader see the ‘of faith’ principal of imputed righteousness here?

 

Understand that the denominational teachings, that one is familiar with, concerning the doctrine of justification and the means and method of salvation, will influence the definitions of phrases such as ‘of faith’, ‘through faith’ and ‘by faith’.

 

One could argue, and rightly so, that the means of salvation, for those under the kingdom gospel, was Christ. In keeping with the theme of God justifying the circumcision 'by faith, the method then, in the definition of ‘by faith’, would include the ‘obedience’ element of ‘baptism for the remission of sins’ and not simply ‘believing’… "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." Mark 16:16 Those Israelites, that responded to Peter’s preaching in Acts 2, were both baptized with water and with the Holy Ghost. What also has to be taken into account is that there were those who were ‘in Christ’ before Paul (Rom 16:7)! 

 

The qualifier that MUST be made, in responding to the question as to whether one is justified ‘by faith’ today, is… For ye are all the children of God by faith in Christ Jesus!

 

What About John 3:16?

 

John 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

 

  • that whosoever believeth in him

 

Probably the most memorized verse in the bible is John 3:16, where it is clearly stated that whosoever ‘believeth’ in him should not perish, but have everlasting life. Much emphasis is placed on ‘believing’, within this text, when witnessing. Believing is a critical element of justification regardless if ‘by faith’ or ‘through faith’! Apollos, a convert of John the Baptist, who justified God being baptized with the baptism of John (Lk 7:29), helped them much who ‘had believed through grace’ (Acts 18:27). So, regardless if one believed under John’s ministry or believed and was baptized (Mk 16:16) under the Apostles’ ministry or those Gentiles, who were of the faith of Abraham, in believing ‘unto righteousness’, the end result is the same… “… that whosoever believeth in him should not perish, but have everlasting life.”

 

A man is justified by faith...

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Romans 3:26-31 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. 27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. 28 Therefore we conclude that a man is justified by faith without the deeds of the law. 29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: 30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. 31 Do we then make void the law through faith? God forbid: yea, we establish the law.

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Note. The righteousness of the circumcision under the law was the law... "which shall justify the circumcision by faith."

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without the deeds of the Law.

 

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.

Non-Covenanted Gentiles Saved Through Faith

 

No discussion, on the subject of the uncircumcised being saved ‘through faith’, would be complete without a thorough examination of Ephesians 2:8-9.

 

Under the chapter titled "Gentiles", I deal with Gentiles within various time periods as to the significance regarding hopes and callings. One distinction to be called attention to here is that while we find an emphasis placed on ‘of faith’, in relationship to the ‘faith of Abraham’, in Paul’s pre-prison epistles to Gentiles, we find somewhat of a different audience addressed in Ephesians.

 

Ephesians 2:11-13 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.

 

  • ye being in time past Gentiles in the flesh

  • who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands

  • That at that time ye were without Christ

  • being aliens from the commonwealth of Israel

  • and strangers from the covenants of promise

  • having no hope

  • and without God in the world

 

The Abrahamic Covenant, that covenanted for land along with the Mosaic Covenant that covenanted for righteousness, with few exceptions, excluded the nations from God. Bear in mind that this is said in light of the fact that mankind had once again turned its back on God after the flood. However, it was with great deliberation, on behalf of the LORD, to find and raise up faithful saints such as Abraham, Moses and others of the heroes of faith, to motivate that nation to the standard in which she was chosen.

Unfortunately, after all that was done, she too fell from the graces of the LORD.

 

The Gentile has now come full circle. From being without Christ, having no hope and without God in the world, they now find themselves in the same household of God (Eph 2:20). What started out with Gentiles being saved, which were of the ‘faith of Abraham’, advanced now to regions where Gentiles had little to nothing to do with the Jew or Israel. The book of Ephesians, as well as other of Paul’s prison epistles, MUST be read from this perspective!

 

Ephesians 3:1-8 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2 If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: 7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;

 

  • I Paul, the prisoner of Jesus Christ for you Gentiles

  • If ye have heard of the dispensation of the grace of God which is given me to you-ward

  • How that by revelation he made known unto me the mystery; (as I wrote afore in few words

  • Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)

  • That the Gentiles should be fellowheirs, and of the same body

  • and partakers of his promise in Christ by the gospel

  • Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power

  • Unto me, who am less than the least of all saints, is this grace given

  • that I should preach among the Gentiles the unsearchable riches of Christ

 

Before focusing on the gospel of the grace of God (Acts 20:24) and means and method of salvation for these Gentiles, it needs to be pointed out that the mystery to which Paul mentions, in this text, must not be confused with the mystery surrounding Paul’s gospel in of itself (Rom 16:25-26). The mystery surrounding Paul’s gospel is backed up and searchable within the scriptures, whereas the day that was coming in which non-covenanted Gentiles would be found within the same household of God, was not prophesied; thus… unsearchable! Though there is more on this in chapter titled, "Gentiles", Paul sums this up best in Colossians 1:25-27.

 

Colossians 1:25-27 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; 26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

 

  • Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God

  • Even the mystery which hath been hid from ages and from generations…

  • To whom God would make known what is the riches of the glory of this mystery among the Gentiles

  • which is Christ in you, the hope of glory

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Partakers Via Paul’s Gospel

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These Gentiles are partakers of God’s promise in Christ by the gospel whereof Paul was made a minister! Once again, we are faced with the fact that Paul’s gospel is different from that of John the Baptist’s and the Apostles, in spite of the assertion by many, that there is only one gospel.

 

Misconception is brought into this debate over the means and method behind the gospels. Under John the Baptist’s gospel there had to be awareness of Israel’s Messiah and kingdom being at hand. Israelites had to repent and be baptized for the remission of their sins. Under Jesus’ earthly ministry, along with His disciples, the issue became as to whether Jesus was truly the Son of God as repentance and baptism for remission of sins continued in still preparation for the kingdom of heaven. During this time, the Apostles were oblivious to the cross! After the resurrection, the issue now became that this Christ, the Son of God, was raised from the dead to eventually sit on the Throne of David, at His return. Once again, the kingdom message was one of repentance and baptism for the remission of sins with promise of the Holy Ghost.

 

Under Paul’s gospel, there was little change as to the means of salvation.

 

1 Corinthians 15:1-4 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures:

 

  • I declare unto you the gospel which I preached unto you

  • how that Christ died for our sins according to the scriptures

  • And that he was buried, and that he rose again the third day according to the scriptures

 

The means was elaborated on to the extent that it was now being made clear that this Christ, the Son of God, died not only for the Jew, but also for the Gentile… this point is seriously missed in most commentary! It is through Paul’s ministry that it is revealed that Christ died for the entire world, which now included Gentiles.

 

Justified by faith today? B
John 3:16? A
Saved through faith C
Heirs according to promise B
Justification by faith today? C

Reconciling the World Unto Himself

 

2 Corinthians 5:17-21 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. 18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. 20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. 21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

 

  • Therefore if any man be in Christ, he is a new creature

  • And all things are of God, who hath reconciled us to himself by Jesus Christ

  • To wit, that God was in Christ, reconciling the world unto himself

  • For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him

 

To be Testified in Due Time

 

1 Timothy 2:1-7 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; 2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. 3 For this is good and acceptable in the sight of God our Saviour; 4 Who will have all men to be saved, and to come unto the knowledge of the truth. 5 For there is one God, and one mediator between God and men, the man Christ Jesus; 6 Who gave himself a ransom for all, to be testified in due time. 7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.

 

  • Who will have all men to be saved, and to come unto the knowledge of the truth

  • Who gave himself a ransom for all, to be testified in due time

  • Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity

 

The fact that God’s design for Christ was to die for the world was not truth presented by John the Baptist or the Apostles, but to and through Paul!

 

The question now is… if there was little change as to the means in which salvation was provided, that being the Lord Jesus Christ, then what’s the biggest difference between Paul’s gospel, from that of John the Baptist’s and the Apostles?

 

This difference is between the methods through which the means is distributed! The methods as to how God was justifying the circumcision ‘by faith’ and the uncircumcision ‘through faith’. The case being made within this chapter is that salvation today is ‘of faith’ which is ‘through the faith of Jesus Christ’; ‘faith’ (believing in) on ‘faith’ (faithfulness of Jesus Christ).

 

This method is clearly and precisely brought out in Paul’s epistle to the Ephesians, who once were outside the household of God, now finding themselves in this household, being in Christ.

 

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.

 

  • For 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

 

There are several points to be made here on top of what has already been addressed in Galatians and Romans.

 

  1. The ‘ye’, ‘yourselves’ and ‘any man’ are the converted Gentiles now in Christ, who once found themselves outside the covenant promises of Israel, but now part of the household of God.

  2. ‘by grace’, is held in contrast to ‘not of works’. Unlike Cornelius, who had opportunity through Peter’s visit because he was working righteousness, these Gentiles had no such claim.

  3. ‘saved through faith’, speaks to the already documented ‘faith’ on ‘faith’ justification principle; one’s faith in the faith of Christ.

  4. ‘and not of yourselves’ references the fact that their salvation is solely based on Christ’s faithfulness; Peter urged Jews to save themselves from that untoward generation (Acts 2:40).

  5. ‘Not of works’, is again listed here as a reminder that under law there was a system of ‘works’ (Ex 18:20) that no longer applied.

  6. ‘lest any man should boast’, was exhortation to not fall under the same mindset of Israel who made their boast of both the law and God (Rom 2:17).

 

Ephesians 2:8-9 does not apply to any other people group prior to the door ‘of faith’ being opened up to Gentiles in Acts 13! How often have I heard response, to the question as to how an Old Testament saint was saved, being Ephesians 2:8-9. I continue to hear same response from seasoned Christians who are in teaching roles within churches.

 

Finding Grace Versus By Grace

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Noah Versus Non-Covenanted Gentiles

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Here is contrast between two passages that uses the word ‘grace’.

 

Grace difference Noah/Gentiles A

Noah found grace in the eyes of the LORD

 

Genesis 6:7-9 And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. 8 But Noah found grace in the eyes of the LORD. 9 These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.

 

 

  • But Noah found grace in the eyes of the LORD

  • 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.

 

  • Come thou and all thy house into the ark

  • for thee have I seen righteous before me in this generation

 

by grace are ye saved... it is the gift of God

 

Ephesians 2:1-3 And you hath he quickened, who were dead in trespasses and sins; 2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

 

  • And you hath he quickened, who were dead in trespasses and sins

  • Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience

 

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.

 

  • For by grace are ye saved through faith

  • it is the gift of God

  • Not of works, lest any man should boast

 

As to why each group found ‘grace’ in the eyes of the LORD, is the difference between night and day!

 

Noah found grace because he was seen righteous before the LORD in that generation. Noah was a just man and walked with God. On the other hand, God exhibited grace towards non-covenanted Gentiles, in spite of the fact that they were dead in trespasses and sins, walking according to the course of this world, according to the prince of the power of the air, the spirit that worketh in the children of disobedience. The contrast couldn’t be greater!

 

Works today traded opposite roles to that of works (faithful obedience) under the Old Testament. Under the Old Testament, a just man was one who was righteous before the Lord and imputed righteousness was based on faithful obedience. Today, in this dispensation of the grace of God, righteousness is imputed at the time of salvation to then be manifested in our life’s…  "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." Ephesians 2:10  Paul is very explicit as to what these good works are, which topic is covered in chapter titled, "Gentiles".

 

From the beginning of time, God justified man based on his faithful obedience, but planned the day in which man would be justified via the obedience of another… and we’re living in that day!

 

Romans 5:19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

 

  • For as by one man's disobedience many were made sinners

  • so by the obedience of one shall many be made righteous

 

The means of salvation today, is via the resurrected Son of God, the Lord Jesus Christ. The method of salvation today, is by the grace of God without works, which is ‘of faith’ and 'through faith' of Jesus Christ. This is the means and method by which God had chosen to justify the uncircumcision...

 

circumcision justified by faith

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