Exegesis and Exposition of Titus 3:5-6

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1 Eternal Salvation is Non-Meritorious Exegesis and Exposition of Titus 3:5-6 Titus 3:4 But when the kindness of God our Savior and His love for mankind appeared, 5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit. (NASB95) Not on the basis of deeds which we have done in righteousness is composed of the following: (1) emphatic negative adverb ou (οὔ), not (2) preposition ek (ἐκ), on the basis of (3) genitive neuter plural form of the noun ergon (ἒργον), deeds (4) genitive neuter plural form of the definite article ho (ὁ), which is not translated (5) preposition en (ἐν), in (6) accusative feminine singular form of the noun dikaiosune (δικαιοσύνη), righteousness (7) accusative neuter plural form of the relative pronoun hos (ὅς), which (8) first person plural aorist active indicative form of the verb poieo (ποιέω), have done (9) nominative first person plural form of the personal pronoun egō (ἐγώ), we. Classical Usage of Ergon The noun ergon denotes from Mycenaean Greek onwards a deed, an action, by contrast either with inactivity or a mere word. The word can refer to a specific occupational or official activity (e.g. agriculture or the military profession), and means in certain cases achievement, work. It is finally encountered with the weakened meaning of a thing, matter. In the plural ergon can also mean history. Georg Bertram commenting on the classical usage of ergon, writes, Ergon which derives from the same Indo-Germanic stem and has the same meaning as the English work, and the verbal derivative ergazesthai, were both in common use from the time of Homer and Hesiod, and many concepts came to be associated with them, though none specifically. They both denote action or active zeal in contrast to idleness, or useful activity in contrast to useless busy-ness, or any kind of active work. The words may be used of agriculture and agricultural economy, but also of the pursuit of various trades, of all kinds of occupations, of commercial undertakings, of trade, shipping and fishing, of the chase, and of art, sculpture and poetry. They may also be applied to working in various materials (metal, wood, stone, clay), or the fashioning or erection of various objects such as vessels or buildings, or all kinds of technical or cultural works, including the winning of natural products. For these varied possibilities there are several examples in the Greek Bible. The terms also denote work in the social or ethical sense either as a burden laid on man or as a necessary means of life and support. They are applied 2014 William E. Wenstrom, Jr. Bible Ministries 1

2 no less to the domestic tasks of a woman than to the public work of men. They refer to works of peace and services in the public welfare, but also to heroic acts of war. As they are thus used in the sphere of moral action, various adjectives are ascribed to them to denote their worth (Theological Dictionary of the New Testament, volume 2, page 635). Hesiod used ergon for work which is described as having moral value. Those who work are much preferred by the immortal gods. Labor is by no means a disgrace, but laziness is a disgrace (Works 307 ff.). Man shows himself fit by his ergon. In Plato (Politicus 352d-353e) ergon appears closely related to virtue (arete). This connection is systematically unfolded in Aristotle s Nicomachean Ethics. The ethical value of particular deeds or accomplishments, erga is frequently expressed by predicates such as kala, agatha or negative ones like kaka, adika and ponera. Georg Bertram s has compiled a list of the following classical usages of the word from his research: (1) Action or active zeal in contrast to idleness or useful activity in contrast to useless. (2) Of agriculture or agricultural economy (3) Pursuit of various trades, of all kinds of occupations, of commercial undertakings, of trade, shipping and fishing, of the chase, and of art, sculpture and poetry. (4) Working in various materials (metal, wood, stone, clay), or the fashioning or erection of various objects such as vessels or buildings, or all kinds of technical or cultural works, including the winning of natural products. (5) Work in the social or ethical sense either as a burden laid on man or as a necessary means of life and support. (6) Domestic tasks of a woman than to the public work of men. (7) Works of peace and services in the public welfare (8) Heroic acts of war. (9) Moral action (10) Divinely willed plan for human life (Theological Dictionary of the New Testament, volume 2, page ). The word has a passive sense meaning what is wrought, the result of work or the product of the process of work such as the work of: (1) Sculpture (2) Architecture (3) Literature (4) Art (5) Offensive or defensive works. Liddell and Scott have compiled the following from their research in classical literature: (1) Works or deeds of war (2) Of peaceful contests (3) Of works of industry (4) Deed, action (5) Thing, matter (6) That which is wrought or made, work, result of work, profit, or interest on money (7) Business, function (pages ). Septuagint Usage of Ergon The noun ergon appears 574 times in the Septuagint (LXX) where it is used to translate 27 different Hebrew words. In the LXX the word group is employed with the whole range of meaning of the classical Greek usages, serving with especial 2014 William E. Wenstrom, Jr. Bible Ministries 2

3 frequency to translate the Hebrew words `asah, to do, to make, pa`al, to make, to do, and abad, to work, to serve. Ergon is thus used right at the beginning of the LXX to describe the work of the Lord Jesus Christ as Creator (Gen. 2:2). The word group is employed often for the miracles of God in human history. It is also used of God s work on behalf of His people Israel as well as for His creative works. This word group has three basic ideas in the LXX when used of human beings: (1) Positive: Describing man s accomplishment of a task laid on him by God (Gen. 2:15). (2) The Fall: Characterizing work as trouble, a burden, and a curse (Gen. 3:17; 4:12; 5:29). (3) Negative: Describing human good which is a result of spiritual death. It is used at times of the service rendered to the Lord by the Levites in the tabernacle and temple. New Testament Usage of Ergon Ergon appears 169 times in the New Testament (68 times in Paul, including 20 times in the Pastoral Epistles). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) that which displays itself in activity of any kind, deed, action (2) that which one does as regular activity, work, occupation (3) that which is brought into being by work, product, undertaking, work (4) something having to do with something under discussion, thing, matter (Pages ). The New Thayer s Greek-English Lexicon lists the following: (1) Business, employment, that with which any one is occupied (2) Any product whatever, anything accomplished by hand, art, industry, mind (3) An act, deed, thing done (pages 248). Louw and Nida list the following meanings for the word: (1) That which is done, with possible focus on the energy or effort involved - act, deed (42.11). (2) That which one normally does - work, task (42.42). (3) The result of someone s activity or work - workmanship, result of what has been done (42.12) Greek- English Lexicon of the New Testament Based on Semantic Domains. The word is used to denote the actions of the following individuals: (1) Trinity (2) Christ (3) Satan (4) Believers (5) Unbelievers. The word is employed in both a positive and negative sense in the Greek New Testament. The following list denotes actions performed by individuals under the positive category: (1) The Father s plan from eternity past on behalf of the humanity of Christ (Jn. 9:3-4; 10:37; 14:10). (2) Salvation work of the Father planned from eternity on behalf of the entire cosmos (Acts 15:18). (3) The creative work of the Lord Jesus Christ (Heb. 1:10; 2:7; 4:3-4, 10; Rev. 15:3). (4) Miracles of our Lord in His 1st Advent (Matt. 11:2; Lk. 24:19; John 5:20, 36, 7:3, 21; 2014 William E. Wenstrom, Jr. Bible Ministries 3

4 10:25; 32, 33, 38; 14:11, 12; 15:24; 17:4; Acts 7:22). (5) Finished work (redemption, propitiation and reconciliation) of the humanity of Christ in hypostatic union on the cross (John 4:34; 17:4). (6) The seven salvation ministries of God the Holy Spirit (Rm. 14:20; Phlp. 1:6). (7) Actions produced by the Holy Spirit through the obedient believer (Mt. 5:16; Acts 26:20; Rm. 2:6-7, 15; 15:18; 1 Cor. 3:13-14; 10:11; 3:17; 2 Cor. 9:8; Eph. 2:10; Col. 1:10; 1 Th. 1:3; 2 Th. 1:11; 2:17; 2 Th. 2:17; 1 Tm. 2:10; 5:10, 25; 1 Tm. 6:18; 2 Tim. 2:21; 3:17; Tit. 2:7, 14; 3:1, 8, 14; Heb. 6:10; 10:24; 13:21; Jam. 1:4, 25; 2:14, 17, 18, 20, 21, 22, 24, 25, 26; 3:13; 1 Pet. 1:17; 2:12; 1 Jn. 3:18; Rev. 2:2, 5, 9, 13, 19, 26; 3:1-2, 8; 14:13; 22:12). (8) Function of the believer s spiritual gift and service to the body of Christ (Eph. 4:12; 1 Tim. 3:1). (9) Kindness shown toward Christ by the woman with the alabaster of cologne (Mt. 26:10; Mk. 14:6). (10) Believing in Christ for salvation (Jn. 6:28-29; 8:39). (11) Function of Dorcas spiritual gift (Acts 9:36). (12) Proclamation of Christ as Savior (Acts 13:41). (13) Adherence to civil laws (Rm. 13:3). (14) Communication of the Word of God (Acts 13:2; 14:26; 15:38; 1 Cor. 9:11; 15:58; Phlp. 1:22; 2:30; Th. 5:13). (15) Believers out of fellowship and in fellowship with the Lord (Gal. 6:4). (16) Function of the spiritual gift of pastorteacher (1 Tm. 3:1). (17) Function of the spiritual gift of evangelist (2 Tm. 4:5). (18) Humanity s sovereignty over all creation (Heb. 2:7). (19) Pre-incarnate Christ s miracles in the midst of the Exodus generation (Heb. 3:9). The following list denotes actions performed by individuals under the negative category: (1) Spiritual death resulting in physical death (1 John 3:8). (2) Production of human good and evil (Jn. 3:19-20; Rm. 4:2; 4:2, 6; 9:11; 11:6; 13:12; Heb. 6:1; 9:14; 2 Pt. 3:10; Rev. 9:20; 18:6; 20:12-13). (3) Adherence to the Mosaic Law (Rm. 3:20, 27-28; 9:32; Gal. 2:16; 3:2, 5; 3:10; Eph. 2:9; Titus 3:5). (4) Function of the old sin nature (Acts 5:38; 1 Cor. 3:15; Gal. 5:19; Eph. 5:11; Col. 1:21; 2 Tm. 1:9; 4:14, 18; Tit. 1:16; 2 Pt. 2:8; 1 Jn. 3:12; 2 Jn. 1:11; 3 Jn. 10; Jude 15; Rev. 2:22-23; 3:15; 16:11) (5) Self-righteous acts of the Pharisees (Mt. 23:3). (6) Rejection of Christ as Savior (Jn. 7:7; 8:39, 41; Rm. 2:6). (7) Construction of the golden calf by the Exodus generation (Acts 7:41). (8) Immorality of the Corinthians (1 Cor. 5:2). (9) False doctrine taught by counterfeit teachers (2 Cor. 11:15). Ergon in Titus 3:5 In Titus 3:5, the noun ergon means meritorious actions, actions, works and is used in relation to the eternal salvation of Paul, Titus, the Cretan Christian community. It refers to a meritorious system of actions which would be considered by God as meriting His giving them eternal salvation William E. Wenstrom, Jr. Bible Ministries 4

5 The meaning of this word is emphatically negated by the emphatic negative adverb ou and thus means absolutely never, emphatically not. The noun ergon is the object of the preposition ek, which functions as a marker of cause with emphasis upon source. Therefore, this expression means absolutely never or by no means on the basis of meritorious actions as constituting its source indicating that God saved the Christian but absolutely never on the basis of or because of meritorious actions as constituting its source. Classical Usage of Dikaiosune In classical Greek and the Septuagint, the noun dikaiosune was a general term for virtue and integrity of character. Webster s New Universal Unabridged Dictionary defines integrity : (1) Soundness of and adherence to moral principle and character; uprightness; honesty (2) The state of being whole, entire, or undiminished (3) A sound, unimpaired, or perfect condition. Webster s New Universal Unabridged Dictionary defines virtue : (1) Moral excellence; goodness; righteousness (2) Conformity of one s life and conduct to moral and ethical principles; uprightness, rectitude. In classical Greek, the noun dikaiosune had two basic meanings: (1) Righteousness as seen from the legal or political standpoint (2) Righteousness from the ethical, religious and moral perspective. The noun dikaiosune is one of the many derivations from dike and represents an abstract concept in classical Greek, although a concrete act underlies the abstraction. The sune suffix indicates an abstraction. This helps us to understand why a term not found in Homer or Hesiod occurs frequently as a virtue in the postepic period. We can also see the link between this construction and the development of the Greek sense of law. The very close connection between legal, ethical and religious terminology results from the central position occupied in early Greek thinking by dike as right not merely in the legal, but also the political, the ethical and above all the religious sense. It denotes the quality of the righteous man (dikaiosune dikastike being righteousness according to the law), but, on the other hand, it is in itself the standard which a judge is required to uphold, and which it must be his aim constantly to restore. This it is impartial justice, described by Aristotle as hos ho nomos, as the law (Rhet. 1, 9p, 1366b, 9 ff). It is one of the four cardinal virtues, along with phronesis (prudence), sophrosune (temperance) and andreia (fortitude) William E. Wenstrom, Jr. Bible Ministries 5

6 Dikaiosune occurs: (1) For the civil virtue of observance of law and fulfillment of duty as early as the 5th century. (2) As a general term for virtue (3) Linked with hosiotes as part of virtue in general (4) In mysticism. The close connection between the legal view and general ethics is plain in the definition of Aristotle: esti de dikaiosune men arete di hen ta auton hekastoi echousi kai hos ho nomos (Rhet. I, 0, p. 1366b, 9 ff.). Aristotle is referring to the thought of the judge allotting to each what is his due. Solon s legislation had a considerable influence on the development of the term with its conception of iustitia distributiva. Herodotus used it in telling the story of Solon whose laws saved Athens. The legislation of Solon greatly influenced the development of the meaning of dikaiosune. Herodotus first used the word as a legal term. Those who adjusted to the justice of Solon s laws were said to possess dikaiosune or civil virtue. It referred to the justice of the person in authority or the judge in a court of law. Plato used the word in this sense, therefore, dikaiosune meant adjustment to the law, and that is the sense in which righteousness is a correct translation, but justice is equally accurate. The legal influence continues even when ethics broadens the term. For alongside the view of dikaiosune as civil virtue there always lies the use of dikaiosune as a basic legislative principle, e.g., justice, the observance of law and judicial procedure. Liddell and Scott list the following classical meanings of the word: (1) Righteousness, justice (2) Justice, the business of a judge (3) Personified (4) Pythag. Name for 4 (page 429). Although they possessed an erroneous concept of the character and nature of God, Philo and Josephus both use the word in the same sense for adjustment to the justice of God. These two writers adopt for the most part the Hellenistic understanding. Dikaiosune is rare in Josephus. There is only one reference to the dikaiosune of God in the sense of judicial retribution. In relation to man, the word denotes right conduct in the sense of virtue. Josephus maintains a strongly religious definition of the law, viewing the virtues, of which dikaiosune is first, as parts of eusebeia. The conjoining of eusebeia and dikaiosune is very common in the writings of Josephus. In these lists dikaiosune is always arete, and it usually denotes civil virtue in social life. The linking of eusebeia shows that dikaiosune is referred for the most part to man, though a certain imprecision attaches to it in view of Old Testament influences and reminiscences and the effects of Pharisaism. It can be used as a synonym for observance of the commandments William E. Wenstrom, Jr. Bible Ministries 6

7 There is only one passage in Philo which deals expressly with the righteousness of God (Deus. Imm., 79). In relation to righteousness Philo has a far more developed ethical conception than Josephus. Philo refers to it as a virtue and comes into being within man when the soul is functioning properly. He has a many more lists of virtues than Josephus and dikaiosune is always numbered among these virtues. Septuagint Usage of Dikaiosune Dikaiosune appears 336 times in the Septuagint where it functions as the equivalent of the Hebrew ts e dhaqah and ts e deq as well as other words. The Greek word absorbs the Hebraic understanding into New Testament usage. It appears quite extensively in the LXX as one would imagine. God, instead of Solon, becomes the norm and believers, instead of the citizens of Attica, are called the dikaiosune when they observe the will of God, that is, when they have adjusted to the justice of God! The word used of an attribute of God. Dikaiosune is also used of the divine righteousness, which is imputed to every believer at the moment of conversion. The word was used of Old Testament believers who executed the ritual plan of God and operated under the faith rest drill, which was the means of spirituality in the Old Testament. It is also used of integrity of the Messiah s reign during His Millennial reign upon planet earth. In later Judaism righteousness became primarily a human activity, a human virtue alongside other virtues. To practice justice was defined as being merciful, giving alms, or praying (cf. Matt. 6:2). Righteousness also came to mean the fulfillment of legal obligations. The concept of righteousness as a relationship was replaced by a legal ideal. The Law was held to be a collection of judicial ordinances; God was believed to be the Supreme Judge who would evaluate righteousness in terms of a man s deeds (i.e., keeping the Law and doing righteousness ). On the basis of God s judgment He would either vindicate or condemn the man. Thus in Judaism salvation totally depended upon man s ability to do deeds or works of righteousness and to keep the Law. It depended upon human power rather than faith or dependence upon God s power or ability to save. New Testament Usage of Dikaiosune The term dikaiosune appears 92 times and is used to describe following in the New Testament: (1) Mosaic Law (2) Old Testament Scriptures (3) Adherence to the Mosaic Law by Old Testament saints (4) Adherence to man-made traditions by the Jews in the OT (5) Perfect adherence to the Mosaic Law by Christ (6) 2014 William E. Wenstrom, Jr. Bible Ministries 7

8 Adherence to the Law through faith in Christ (7) Impeccability of Christ (8) Human good (moral degeneracy) (9) Relative human righteousness (10) Attribute of God (11) Imputed righteousness (12) Integrity of Christ (13) Experiential righteousness, i.e., experiential sanctification (14) Living spiritually (15) Principle of the integrity of God (16) Production of divine good through the obedience to the Word of God (17) Justification (18) Rewards at the Bema Seat Evaluation of Christ (19) Word of God (20) The Gospel Message of salvation through faith in Christ (21) Christian integrity (22) Establishment integrity (23) Self-righteous arrogance (24) Execution of the incarnation plan for Christ (25) Execution of the plan of God by the church age believer (26) Execution of the plan of God for the OT believer. Vine commenting on the word, writes, Dikaiosune is the character or quality of being right or just ; it was formerly spelled rightwiseness, which clearly expresses the meaning. It is used to denote an attribute of God, e. g., Rom 3:5, the context of which shows that the righteousness of God means essentially the same as His faithfulness, or truthfulness, that which is consistent with His own nature and promises; Rom 3:25,26 speaks of His righteousness as exhibited in the death of Christ, which is sufficient to show men that God is neither indifferent to sin nor regards it lightly. On the contrary, it demonstrates that quality of holiness in Him which must find expression in His condemnation of sin. Dikaiosune is found in the sayings of the Lord Jesus, (a) of whatever is right or just in itself, whatever conforms to the revealed will of God, Matt 5:6,10,20; John 16:8,10; (b) whatever has been appointed by God to be acknowledged and obeyed by man, Matt 3:15; 21:32; (c) the sum total of the requirements of God, Matt 6:33; (d) religious duties, Matt 6:1 (distinguished as almsgiving, man's duty to his neighbor, vv. 2,3,4, prayer, his duty to God, vv. 5,6,7,8,9,10,11,12,13,14,15, fasting, the duty of selfcontrol, vv. 16,17,18). In the preaching of the apostles recorded in Acts the word has the same general meaning. So also in James 1:20; 3:18, in both Epp. of Peter, 1st John and the Revelation. In 2 Peter 1:1, the righteousness of our God and Savior Jesus Christ, is the righteous dealing of God with sin and with sinners on the ground of the death of Christ. Word of righteousness, Heb 5:13, is probably the gospel, and the Scriptures as containing the gospel, wherein is declared the righteousness of God in all its aspects. This meaning of dikaiosune, right action, is frequent also in Paul's writings, as in all five of its occurrences in Rom 6; Eph 6:14, etc. But for the most part he uses it of that gracious gift of God to men whereby all who believe on the Lord Jesus Christ are brought into right relationship with God. This righteousness is unattainable by obedience to any law, or by any merit of man's own, or any other condition than that of faith in Christ... The man who trusts in Christ becomes the righteousness of God in Him, 2 Cor 5:21, i. e., becomes in Christ all that God requires a man to be, all that he could never be in himself Because Abraham accepted the Word of God, making it his 2014 William E. Wenstrom, Jr. Bible Ministries 8

9 own by that act of the mind and spirit which is called faith, and, as the sequel showed, submitting himself to its control, therefore God accepted him as one who fulfilled the whole of His requirements, Rom 4:3...Righteousness is not said to be imputed to the believer save in the sense that faith is imputed ( reckoned is the better word) for righteousness. It is clear that in Rom 4:6,11, righteousness reckoned must be understood in the light of the context, faith reckoned for righteousness, vv. 3,5,9,22. For in these places is eis, which does not mean instead of, but with a view to. The faith thus exercised brings the soul into vital union with God in Christ, and inevitably produces righteousness of life, that is, conformity to the will of God. (Vine s Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers) The New Thayer s Greek-English Lexicon lists the following: (1) In the broad sense, the state of him who is such as he ought to be, righteousness; the condition acceptable to God (2) Universally: the doctrine concerning the way in which man may attain to a state approved of God (3) Integrity, virtue, purity of life, uprightness, correctness in thinking, feeling, and acting; upright righteous man, the righteousness which God demands; of righteousness which manifests itself in beneficence; right conduct towards men, and piety towards God; to do righteousness, to live uprightly; when affirmed of Christ, dikaiosune denotes His perfect moral purity, integrity, sinlessness (4) In the writings of Paul he dikaiosune has a peculiar meaning, opposed to the views of the Jews and Judaizing Christians. To understand this meaning, the following facts especially must be kept in view: the Jews as a people, and very many who had become converts from among them to Christianity, supposed that they secured the favor of God by works conformed to the requirements of the Mosaic Law, as though by way of merit; and that they would thus attain to eternal salvation. But this law demands perfect obedience to all its precepts, and threatens condemnation to those who do not render such obedience (Rm. 2:14 sq). On this account Paul proclaims the love of God, in that by giving up Christ, His Son, to die as an expiratory sacrifice for the sins of men he has attested his grace and good-will to mankind, so that they can hope for salvation as if they had not sinned. But the way to obtain this hope, he teaches, is only through faith, by which a man appropriates that grace of God revealed by God to the man as dikaiosune; that is to say, denotes the state acceptable to God which becomes a sinner s possession through that faith by which he embraces the grace of God offered him in the expiatory death of Jesus Christ. Christ is called dikaiosune, as being the one without whom there is no righteousness, as the author of righteousness; to obtain righteousness; opposed to this dikaiosune arising from faith, a state acceptable to God which is supposed to result from obedience to the law, Ro. 10:5, relying on the law, i.e., on imaginary obedience to it, Phlp. 3:6. (5) In a closer sense, justice, or the virtue which gives each one his due; it is said to 2014 William E. Wenstrom, Jr. Bible Ministries 9

10 belong to God and Christ, as bestowing isotimon pistin upon all Christians impartially, 2 Pet. 1:1; of judicial justice, Ro. 9:28 (pages ). The Analytical Greek Lexicon Revised: (1) Fair and equitable dealing, justice (2) Rectitude, virtue (3) Generosity, alms (4) Piety, godliness (5) Investiture with the attribute of righteousness, acceptance as righteous, justification (6) A provision or means for justification (7) An instance of justification (Page 102). Louw and Nida list the following New Testament meanings: (1) The act of doing what God requires righteousness, doing what God requires, doing what is right (88.13). (2) To cause someone to be in a proper or right relation with someone else to put right with, to cause to be in a right relationship with (34.46). (3) Observances or practices required by one s religion religious observances, religious requirements (53.4). (4) To give to those in need as an act of mercy acts of charity, alms, giving to the needy (57.111) (Greek-English Lexicon of the New Testament Based on Semantic Domains). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) the quality, state, or practice of judicial responsibility with focus on fairness, justice, equitableness, fairness. (2) quality or state of juridical correctness with focus on redemptive action, righteousness (3) the quality or characteristic of upright behavior, uprightness, righteousness (Pages ). In the Septuagint, the noun dikaiosune was used primarily to denote an attribute of God and to describe His relationship to both Israel and the Gentiles. In the Greek New Testament, the noun dikaiosune was used primarily to denote an attribute of God and also refers to the righteousness of Jesus Christ that is imputed to the person who accepts Him as their Savior. In the New Testament, the noun dikaiosune often refers to the righteousness of God or in other words, His integrity and virtue. Thus, the word refers to the Father s perfect integrity in that His character is perfectly sound, perfectly adhering to His own perfect standards and what He promises to men. It is all that God is, all that He commands, all that He demands, all that He approves, and all that He provides through Christ. Dikaiosune refers to the Trinity s perfect integrity in that their character is upright, honest, perfectly whole, undiminished, sound, unimpaired and in perfect condition. The noun refers to the Trinity s perfect virtue in that their character is perfect moral excellence, goodness, and their conduct is conformed perfectly to their own perfect standards and what they have promised to men. The word thus denotes an attribute of God the Father, God the Son and God the Holy Spirit. The word is also used in relation to the believer experiencing the righteousness of Jesus Christ after conversion by appropriating the teaching of the Word of God that they have been crucified, died, buried, raised and seated with Christ (See 2014 William E. Wenstrom, Jr. Bible Ministries 10

11 Romans 6). The noun dikaiosune, righteousness also referred to fulfilling one s obligations to love both God and men, doing right to both God and men. Dikaiosune in Romans Dikaiosune appears 34 times in the book of Romans alone. In Romans 1:17, the noun dikaiosune means, righteousness and refers to the righteousness of Christ since Paul writes that the gospel reveals the righteousness of God and in Romans 1:3-4 he writes that the gospel message centers upon the Person of Christ. Romans 1:16 For I am never ashamed of the gospel for it is as an eternal spiritual truth God s power resulting in deliverance for the benefit of everyone who as an eternal spiritual truth believe, to the Jew first and then to the Greek. 17 For by means of it, the righteousness originating from God is as an eternal spiritual truth revealed from faith to faith. Just as it stands written for all of eternity, But the righteous shall choose for himself to live by means of faith. (My translation) Romans 1:1 Paul, a slave owned by Christ who is Jesus, called as an apostle, set apart for the gospel originating from God, 2 which He promised beforehand through His prophets in the Holy Scriptures 3 concerning His Son, who was born as a descendant of David with respect to His human nature. 4 The One demonstrated as the Son of God by means of divine power with respect to a nature characterized by holiness because of the resurrection from the dead ones, Jesus Christ, our Lord. (My translation) The righteousness of Christ refers to the character of Christ having perfect integrity in the sense that His character is perfectly sound, perfectly adhering to the will of God, which is upright, honest, perfectly whole, undiminished, sound, unimpaired and in perfect condition. The righteousness of Christ refers to the character of Christ having perfect virtue in the sense that His character is perfect moral excellence, goodness, and His conduct is conformed perfectly to the will of God. In Romans 3:5, the noun dikaiosune means, righteousness and is used to describe God as indicated by the articular genitive form of the noun theos, which modifies it. Romans 3:5 But, if-and let us assume that it s true for the sake of argument our unrighteousness does cause God s righteousness to be made conspicuous. What then is the conclusion that we are forced to? Is God unrighteous, while inevitably exercising His righteous indignation? (I am speaking according to human viewpoint.) No! (My translation) The word appears again in Romans 3: William E. Wenstrom, Jr. Bible Ministries 11

12 Romans 3:21 But now, independently of seeking to be justified by obedience to the Law, the righteousness originating from God is being manifested at the present time while simultaneously being attested to by the Law and the Prophets. (My translation) In this passage, the noun dikaiosune is an attribute of God and means that God is perfect integrity in the sense that His character is perfectly sound, perfectly adhering to His own perfect standards and what He promises to men. It also indicates that God s character is upright, honest, perfectly whole, undiminished, sound, unimpaired and in perfect condition. The word means that God is perfect virtue in the sense that His character is perfect moral excellence, goodness, and His conduct is conformed perfectly to His own perfect standards and what He has promised to men. Dikaiosune is found in Romans 3:22 where it refers to an attribute of God referring to His perfect integrity and virtue. Romans 3:22 Namely, the righteousness originating from God through faith in Jesus who is the Christ for the benefit of each and every person who does believe for there is, as an eternal spiritual truth, absolutely no distinction. (My translation) The noun appears in Romans 3:25 where it again refers to God s attribute of righteousness. Romans 3:25 Whom God the Father offered publicly as a propitiatory gift through faith by means of His blood in order to demonstrate His righteousness because of the deliberate and temporary suspension of judgment of the sins, which have taken place in the past on the basis of the tolerance originating from the character and nature of God the Father. (My translation) This passage teaches us that the offering of His Son Jesus Christ publicly at the Cross of Calvary as a propitiatory gift to sinful mankind by means of His Son s spiritual death on the Cross demonstrated the Father s righteousness in the sense that it manifested His perfect virtue and integrity. It demonstrated His perfect virtue and integrity since God perfectly adhered to His own perfect holy standards expressed in His Law, which demanded that sin be judged. Also, it demonstrated His perfect virtue and integrity in the sense that it fulfilled the promises of a Savior that He made to the human race that are recorded in the Old Testament Scriptures who would provide salvation through His sacrificial death. The noun dikaiosune also refers to the fact that God always does right by man or treats Him fairly. Thus, the offering of His Son Jesus Christ publicly at the Cross of Calvary as a propitiatory gift to sinful mankind demonstrated the Father s righteousness since although He is holy and man is a sinner, He has been gracious 2014 William E. Wenstrom, Jr. Bible Ministries 12

13 to man by withholding judgment and providing them salvation through faith in Jesus Christ. Sinful mankind has been tolerated by a holy God and treated graciously by Him meaning better than they deserve. The spiritual death of Jesus Christ on the Cross of Calvary demonstrated God s righteousness in that it manifested God s conformity to His own perfect standards that sin must be judged and thus it manifested His hatred of sin. Also, the spiritual death of Jesus Christ on the Cross of Calvary demonstrated God s righteousness in that it manifested God keeps His promises to mankind that He would provide them salvation through a Savior. Lastly, it demonstrated the righteousness of God in that it manifested God always does right by mankind even when mankind is antagonistic to God. Therefore, the offering of His Son Jesus Christ as a propitiatory gift to sinful mankind by means of His Son s spiritual death on the Cross was in keeping with the Father s righteousness, His holy character. It demonstrated His love for sinners and hatred of sin. The noun dikaiosune is also found in Romans 3:26. Romans 3:26 Correspondingly, in relation to the demonstration of His righteousness during this present distinct period of history, that He Himself is, as an eternal spiritual truth, inherently righteous, even while justifying anyone by means of faith in Jesus. (My translation) In Romans 3:26, Paul is saying that the righteousness of the Father that was manifested through His Son s spiritual death on the Cross is now being manifested in human history during the church age through the communication of the gospel. Dikaiosune appears in Romans 4:3. Romans 4:3 For what does the Scripture say? Abraham had absolute confidence in (the Son of) God. Consequently, for his benefit, it was credited and regarded as righteousness. (My translation) In this passage, the noun dikaiosune refers to the righteousness of God in the sense of His perfect virtue and integrity, which was imputed to Abraham the moment he exercised faith in the Lord to deliver on His promises. The noun appears again in Romans 4:5. Romans 4:5 On the other hand, for the benefit of the one who does not work hard but does exercise absolute confidence in the One who, as an eternal spiritual truth, justifies the ungodly, his faith is, as an eternal spiritual truth, credited and regarded as righteousness. (My translation) In Romans 4:5, the noun dikaiosune refers to the righteousness of God in the sense of His perfect virtue and integrity, which is imputed to the sinner the moment they exercise faith in the Lord Jesus Christ as their Savior William E. Wenstrom, Jr. Bible Ministries 13

14 Dikaiosune is found in Romans 4:6 where it refers to the righteousness of God in the sense of His perfect virtue and integrity, which is imputed or credited to the sinner the moment they exercise faith in the Lord Jesus Christ as their Savior. Romans 4:6 In fact, in the same way, David also describes the blessing that produces a happiness in the person that is divine in quality for the benefit of whom God (the Father) as an eternal spiritual truth credits (divine) righteousness independently of meritorious actions. (My translation) We see the word again in Romans 4:9. Romans 4:9 Then is, as an eternal spiritual truth, this blessing that produces a happiness that is divine in quality upon the circumcised, or also upon the uncircumcised? For we contend, Faith was credited and regarded as righteousness for the benefit of Abraham. (My translation) In Romans 4:9, the noun dikaiosune refers to the righteousness of God in the sense of His perfect virtue and integrity, which is imputed to the sinner the moment they exercise faith in the Lord Jesus Christ as their Savior. Thus, the word refers to the God s perfect integrity in that His character is perfectly sound, perfectly adhering to His own perfect standards and what He promises to men. Dikaiosune refers to the Father s perfect integrity in that His character is upright, honest, perfectly whole, undiminished, sound, unimpaired and in perfect condition. The noun refers to the Father s perfect virtue in that His character is perfect moral excellence and goodness. The noun dikaiosune appears twice in Romans 4:11. Romans 4:11 In fact, he had undergone the distinguishing mark, namely, circumcision as confirmation of the righteousness, that is by means of faith, which he had when uncircumcised in order that he himself might, as an eternal spiritual truth, be the spiritual father over each and every person who does believe while uncircumcised so that righteousness might be credited to them for their benefit. (My translation) In both instances, the word refers to the righteousness of God in the sense of His perfect virtue and integrity, which is imputed or credited to the sinner the moment they exercise faith in the Lord Jesus Christ as their Savior. Again, the word refers to the Father s perfect integrity in that His character is upright, honest, perfectly whole, undiminished, sound, unimpaired and in perfect condition. The noun refers to the Father s perfect virtue in that His character is perfect moral excellence, goodness, and His conduct is conformed perfectly to His own perfect standards and what He has promised to men. The noun dikaiosune also refers to the fact that God always does right by man or treats man fairly. This same meaning of the word is found again in Romans 4: William E. Wenstrom, Jr. Bible Ministries 14

15 Romans 4:13 For the promise to Abraham or to his Descendant that he himself, as an eternal spiritual truth, would inherit the earth was, as an eternal spiritual truth, never by means of obedience to the (Mosaic) Law but rather by means of the righteousness produced by faith. (My translation) It refers again to the imputation of divine righteousness in Romans 4:22. Romans 4:22 Therefore, for this very reason, for his benefit it was credited and regarded as righteousness. (My translation) In Romans 5:17, the noun dikaiosune refers to the righteousness of God in the sense of His perfect virtue and integrity, which was imputed to the sinner the moment they exercised faith in the Lord Jesus Christ as their Savior. The moment a sinner trusts in Jesus Christ as Savior, God the Father imputes His righteousness to the sinner so that Jesus Christ becomes the believer s righteousness. Romans 5:17 For if, and let us assume that it is true for the sake of argument that by means of the transgression committed by the one, spiritual death reigned as king through this one. Of course, we know this is true. Then, how much more those who do receive His transcendent grace, specifically, the gracious gift, which is His righteousness, will, as a certainty, reign as kings by means of life through the One, who is Jesus, who is the Christ. (My translation) In Romans 5:21, the noun dikaiosune refers once again to the righteousness of Christ in the sense of His perfect virtue and integrity, which was imputed to the sinner the moment they exercised faith in the Lord Jesus Christ as their Savior. Romans 5:21 In order that just as, the sin nature reigned as king in the realm of spiritual death in the same way, also grace would reign as king through righteousness resulting in eternal life through Jesus, who is the Christ, who is our Lord. The moment a sinner trusts in Jesus Christ as Savior, God the Father imputes His righteousness to the sinner so that Jesus Christ becomes the believer s righteousness. It is Christ s righteousness since it was His obedience to the Father s will in dying substitutionary spiritual death for all of sinful mankind that propitiated the Father s holiness that demanded that sin and sinners bear the full brunt of His righteous indignation. Paul s statements in Romans 5:17-18 clearly that dikaiosune in Romans 5:21 is a reference to Christ s righteousness that is imputed to the sinner when the sinners exercises faith in Him as their Savior. Romans 5:17 For if, and let us assume that it is true for the sake of argument that by means of the transgression committed by the one, spiritual death reigned as king through this one. Of course, we know this is true. Then, how much more those who do receive His transcendent grace, specifically, the gracious gift, which is His righteousness, will, as a certainty, reign as kings by 2014 William E. Wenstrom, Jr. Bible Ministries 15

16 means of life through the One, who is Jesus, who is the Christ. 18 Therefore, as previously stated, just as through the one who committed the transgression resulted in condemnation affecting each and every member of the human race without exception in the same way also through the One who committed the righteous act resulted in the basis for the offer of justification, which produces (eternal) life, affecting each and every member of the human race without exception. (My translation) Consequently, this enabled to extend grace to the entire human race based upon the merits of Jesus Christ and His spiritual death on the Cross. This death redeemed mankind out of the slave market of sin, propitiated the Father s holiness that required that sin and sinners be judged, fulfilled the righteous requirements of the Law and reconciled the sinner to a holy God. Therefore, since Christ s death propitiated Him, the Father was now free to impart unmerited blessings to sinners whenever they exercise faith in His Son Jesus Christ as Savior. The noun dikaiosune appears in Romans 6:13. Romans 6:12 Therefore, do not make it a habit to let the sin nature reign as king in your mortal body with the result that you habitually obey its lusts. 13 Nor, all of you place the members of your body at the disposal and benefit of the sin nature as instruments, which produce unrighteousness but rather I solemnly charge all of you to place yourselves at the disposal and benefit of God the Father as those who are, as an eternal spiritual truth, alive from the dead ones and in addition your members as instruments, which produce righteousness for the benefit of God the Father and do it now! (My translation) In Romans 6:13, the noun describes the actions of believers since the word functions as a genitive of product meaning that it is the product of the noun hoplon, instruments to which it stands related. Thus, the noun dikaiosune, righteousness as a genitive of product indicates that the members of the body of these Roman believers are to produce this righteousness. Here it refers to actions on the part of the believer, which are upright, honest, perfectly whole, undiminished, sound, unimpaired and in perfect condition. It refers to actions on the part of the believer that reflect moral excellence, goodness, and conduct that is conformed perfectly to the will of God. In Romans 6:13, the word refers to the actions of believers are in obedience to all that God commands, all that He demands, all that He approves and all that He provides through Christ. In Romans 6:16, the noun does not refer to the imputation of divine righteousness to the sinner the moment he trusts in Jesus Christ as his Savior since in context Paul is addressing the subject of experiencing sanctification or in other words, fellowship with God, which takes place after being declared justified. Neither does the word refer to righteousness in the ultimate sense in a 2014 William E. Wenstrom, Jr. Bible Ministries 16

17 resurrection body since Paul is addressing his readers volitional responsibility and obligation to obey God and the resurrection, i.e. rapture of the church will take place apart from the believer s volition. Rather, the noun dikaiosune refers to the believer experiencing the righteousness of God, which was imputed to him by God the Father the moment he exercised faith in Jesus Christ as his Savior. This interpretation is supported by the fact that Paul s is addressing his readers volitional responsibility, which corresponds to experiential righteousness since it takes place when the believer obeys the Father s will. Now, in Romans 6:18, the noun dikaiosune appears once again. In this passage, the word is being personified by the verb douloo, which we translated became slaves. It is set in contrast to the noun hamartia, which refers to the sin nature. It too is being personified but by the verb eleutheroo, which we translated, having been set free. These two verbs eleutheroo and douloo both appear in Romans 6:22. The former speaks again of the believer being freed from the tyranny of the sin nature and the latter speaks of the believer being enslaved to God. Therefore, it is quite clear from the context, that dikaiosune in Romans 6:18 is synonymous with God as indicated by the fact that douloo is personifying it and that the verb douloo is used in Romans 6:22 with reference to God. Paul is actually employing the figure of metonymy of effect where the righteousness of God is put for God Himself who is the source of the Christians righteousness since the righteousness of God was imputed to the Christian the moment he exercised faith in Jesus Christ as his Savior. Next, in Romans 6:19, the articular construction of the word is anaphoric meaning that the word was used in verse 18 and that its meaning in that verse is being retained here in verse 19. Therefore, dikaiosune is referring to the Father. Also, furthering indicating that dikaiosune is a reference to the Father who as to His nature is righteousness is that the verb paristemi is personifying the noun. Therefore, since the noun dikaiosune is synonymous for God Himself, its articular construction emphasizes that God Himself is well-known to the reader. Now, in Romans 6:20, the noun again refers to God the Father who as to His nature is righteousness since the article is again anaphoric meaning that it was used in verse 19 and that its meaning is retained here in verse 20. Also further indicating that dikaiosune is a reference to the Father is that the adjective eleutheros, free is personifying it. Again, since the Father is in view here the article indicates that God who is righteous is well-known of course to Paul s readers. In Romans 8:10, the noun dikaiosune refers to the righteousness of God in the sense of His perfect virtue and integrity, which was imputed to the sinner the moment they exercised faith in the Lord Jesus Christ as their Savior William E. Wenstrom, Jr. Bible Ministries 17

18 The noun dikaiosune next appears in Romans 9:30 where it is used three times and in each instance it refers to a right standing with God or righteous status with God or we could say to be declared justified by God. This is indicated by the following: In Romans 1-8 Paul taught that God declares a sinner justified through faith in Jesus Christ, which the Gentiles adhered to as indicated by his statements in Romans 9:30-10:21. However, the Jews attempted to be declared justified by God by means of a meritorious system of works as indicated by Paul s statements in Romans 9:30-10:21. The Gentiles attained the righteousness of God by means of faith in Christ whereas the nation of Israel did not because they pursued it by means of a meritorious system of works. Lastly, the word appears in Romans 9:31 where it again refers to a right standing with God or righteous status with God. Now, in Romans 10:3, the noun dikaiosune refers to the righteousness that originates from God as indicated by its genitive adjunct tou theou. The context implies that dikaiosune is the righteousness of God that is offered in the gospel as a gift from the Father and is received by the sinner and is imputed to the sinner the moment the sinner exercises faith in His Son Jesus Christ, which in turn results in justification. In other words, it refers to God s righteousness that can never be attained by the sinner through obedience to the Law but only through faith alone in Christ alone. It is the righteousness of God that is received by faith in contrast to the righteousness that is based upon obedience to the Law. With the former, the Father justifies the sinner whereas with latter, He condemns them to the lake of fire since the latter demands perfect obedience to the Law, which sinners have no capacity to do. Therefore, the noun dikaiosune in Romans 10:3 refers to God s righteousness as indicated by the genitive adjunct tou theou. Together, they refer implicitly to God s righteousness that is received through faith in Christ in contrast to the righteousness that is attained by obedience to the Law, which does not measure up to God s perfect righteousness. So we can dikaiosune is a faithrighteousness or gospel-righteousness in contrast to the Law-righteousness or self-righteousness that Israel held to. As was the case in Romans 10:3, the noun dikaiosune in Romans 10:4 refers to the righteousness of God that is offered in the gospel as a gift from the Father and is received by the sinner and is imputed to the sinner the moment the sinner exercises faith in His Son Jesus Christ, which in turn results in justification. In Romans 10:5, the noun dikaiosune refers to a right standing with God or righteous status with God. In Romans 10:6 the noun dikaiosune refers to the righteousness of God that is offered in the gospel as a gift from the Father and is received by the sinner and is imputed to the sinner the moment the sinner exercises faith in His Son Jesus Christ, which in turn results in justification. This is indicated by the prepositional phrase ek pisteos, based on faith, which follow its. It refers to God s righteousness that can never be attained by the sinner through obedience 2014 William E. Wenstrom, Jr. Bible Ministries 18