DOCTRINE OF JUSTIFICATION. Pastor William E. Wenstrom Jr. WENSTROM BIBLE MINISTRIES Marion, Iowa 2017 William E. Wenstrom, Jr.

Transcription

1 DOCTRINE OF JUSTIFICATION Pastor William E. Wenstrom Jr. WENSTROM BIBLE MINISTRIES Marion, Iowa 2017 William E. Wenstrom, Jr. Bible Ministries

2 Justification Introduction One of the foundational doctrines of the Christian faith is that of the doctrine of justification. This doctrine has given assurance to believers throughout the centuries and has changed the course of human history. By way of definition, justification is a judicial act of God whereby He declares a person to be righteous as a result of crediting or imputing to that person His righteousness the moment they exercised faith in His Son Jesus Christ. Consequently, God accepts that person and enters that person into a relationship with Himself since they now possess His righteousness. The mechanics of justification are as follows: (1) God condemns the sinner, which qualifies them to receive His grace. (2) The sinner believes in Jesus Christ as His Savior. (3) God imputes or credits Christ s righteousness to the believer. (4) God declares that person as righteous as a result of acknowledging His Son s righteousness in that person. Justification is God declaring a person to be righteous as a result of acknowledging or recognizing His righteousness in that person, and which righteousness He imputed to that person as a result of their faith in His Son, Jesus Christ. Justification causes no one to be righteous but rather is the recognition and declaration by God that one is righteous as He is. It is a once and for all declaration, which never changes and never can be rescinded since God is a perfect Judge who because He is immutable, always makes perfect decisions. To be justified by God through faith alone in Christ alone means that God can never condemn us for our sins. It means that a believer can never lose his salvation because of any sin since God, who is a perfect judge, rendered a perfect decision when he declared righteous the person, who exercised faith in His Son Jesus Christ! Thus, Paul declares the following in Romans 8:1: Romans 8:1 Therefore there is now no condemnation for those who are in Christ Jesus. (NASB95) Chapter One: Declared Righteous In Romans 3:20 and 24, justified and justifier in Romans 3:26 is the verb dikaioo, which refers to God declaring a person as righteous as He is as a result of God imputing or crediting to that person His Son s righteousness, the moment they exercised faith in His Son, Jesus Christ William E. Wenstrom, Jr. Bible Ministries 1

3 Romans 3:24 being justified as a gift by His grace through the redemption which is in Christ Jesus. (NASB95) Being justified is the nominative masculine plural present passive participle form of the verb dikaioo, which means, to declare or pronounce righteous. This verb s cognate adjective is dikaios, righteous, which refers to a person as having virtue in the sense that they have moral excellence, goodness, and their conduct conforms to the will of God. The word refers to being upright, honest, perfectly whole and undiminished, sound, and unimpaired and in a sound or good condition. Of course, only the Lord Jesus Christ was dikaios since all members of the human race are sinners. No one in the human race is righteous before God since only the Lord Jesus Christ was sinless as manifested in that He was perfectly obedient to every aspect of the Mosaic Law. Also, the word describes the state or condition of a person who has fulfilled his obligations to both God and men, which is to love God and your neighbor as yourself. Since, the Lord Jesus Christ was impeccable, He was the only member of the human race who was truly righteous in the eyes of God and who truly loved God and His neighbor as Himself. Therefore, the adjective dikaios refers to a person being declared by God as righteous as He is and is thus in right relation to both God and man. Again, there is absolutely no one in the human race that is in right relation to both God and man since there is no one righteous because of sin and disobedience to the commands to love God with one s entire being and one s neighbor as oneself. Only the Lord Jesus Christ was perfectly obedient to the Word of God, which can be summarized by the commands to love God with one s entire being and one s neighbor as oneself. In Romans 2:13, Paul teaches that only the doers of the Law will be justified. No one in the human race is righteous before God and therefore justified before Him since no human being except Jesus Christ was ever perfectly obedient to the Law. The function of the volition in obeying the sin nature prevents any human being from keeping the Law perfectly. Also, in Romans 3:9-20, Paul teaches that there is absolutely no one in the human race who can ever be accepted by a holy God and enjoy a relationship with Him by obeying the Law, i.e. the Old Testament Scriptures since they can never be perfectly obedient because the entire human race is under the power of the old Adamic sin nature. Therefore, in order for man to be justified before God, God must treat him in grace and provide a way for him to be justified. Thus, justification is based upon God s grace as we will note. The voluntary substitutionary spiritual and physical deaths of Jesus Christ on the cross is the basis for justification since they propitiated or satisfied the demands 2017 William E. Wenstrom, Jr. Bible Ministries 2

4 of God s holiness, which required that sin be judged. They also redeemed mankind out of the slave market of sin, fulfilled the righteous requirements of the Law and reconciled the human race to God. Redemption and deliverance from the Law and reconciliation are appropriated through faith alone in Christ alone. The imputation of divine righteousness at the moment of faith in Christ and the believer s resultant justification was made possible because the Lord Jesus Christ s spiritual and physical deaths on the cross dealt with the issue of the sins of the world. It also fulfilled the righteous requirements of the Law that demanded that human sin be judged. The perfection of Christ s Person and Work are the foundation of the imputation of divine righteousness and resultant justification. The Scriptures teach that the only way that a member of the human race can ever be declared righteous by God is through receiving the gift of divine righteousness by grace through faith alone in Christ alone (Romans 3:21-30; 5:1-21; Galatians 2:16). Therefore, in Romans 3:24, the verb dikaioo refers to God declaring a person as righteous as He is as a result of God imputing or crediting to that person His Son s righteousness, the moment they exercised faith in His Son, Jesus Christ. The word refers to the doctrine of justification, which by way of definition is a judicial act of God whereby He declares a person to be righteous as a result of crediting or imputing to that person His righteousness the moment they exercised faith in His Son Jesus Christ. Consequently, God accepts that person and enters that person into a relationship with Himself since they now possess His righteousness. The participle form of the verb dikaioo is a result participle, which is used to indicate the actual outcome or result of the action of the main verb. So as a participle of result, the verb dikaioo indicates the actual outcome or result of the action of the main verb, which appears in Romans 3:23 and is the verb hamartano, have sinned. Therefore, the participle of result, dikaioo indicates that the human race can be justified by a gift of God s grace through the redemptive work of Jesus Christ as a result of sinning and failing to measure up to the perfection of the glory of God, Jesus Christ. This is not a telic participle denoting purpose since purpose indicates intention or design while result emphasizes what the action of the main verb actually accomplishes. It is true that many result participles describe the result of an action that was also intended, but the difference between the two is one of emphasis. In Romans 3:24, the emphasis is not intention or design since we are dealing with the sinful actions of humanity and not the purpose of God. God s purpose was not that man sin against him and yet sin permitted God to manifest His infinite grace and love. It allowed Him to declare sinners righteous as a gift of His grace 2017 William E. Wenstrom, Jr. Bible Ministries 3

5 when they exercise faith in His Son Jesus Christ whose death on the cross redeemed the entire human race out of the slave market of sin. The result participle indicates that as a result of or outcome of sinning, the human race is qualified for God s grace, which is for the helpless, hopeless and undeserving, and for those who have no merit with God whatsoever. Normally, the present tense of the participle is contemporaneous to the action of the main verb. However, occasionally the present participle is subsequent in a sense to the time of the main verb when the participle denotes purpose or result. The passive voice of the verb dikaioo means that the subject is being acted upon by either an expressed or unexpressed agency. Therefore, the passive voice indicates that the subject, which is unregenerate humanity, is being acted upon by an expressed agency, which is identified by the prepositional phrase dia tes apolutroseos tes en Christo Iesou, through the redemption, which is in Christ Jesus. A comparison of Romans 3:22 with the passive voice of the verb dikaioo in Romans 3:24 indicates that the sinner who believes in Jesus Christ as his or her Savior is being acted upon by God in that God declares that sinner righteous as a gift of His grace through intermediate agency of Jesus Christ s spiritual and physical deaths on the cross. They redeemed the entire human race out of the slave market of sin in which they were born into physically alive but spiritually dead, yet qualified for God s grace. The Father uses His Son s work of redemption as the basis for declaring a person righteous who exercises faith in His Son. The present tense is gnomic denotes that the sinner can as an eternal spiritual truth be justified by a gift of God s grace through the work of redemption accomplished by the Lord Jesus Christ s substitutionary spiritual and physical deaths on the cross. The gnomic present tense says this is a spiritual axiom that is true all the time. Chapter Two: The Righteousness of God In the New Testament, the righteousness of God is an attribute of all three members of the Trinity and refers to His integrity and virtue. It refers to God 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. The righteousness of God refers to the Trinity s perfect integrity in that their character is upright, honest, perfectly whole, undiminished, sound, unimpaired and in perfect condition. It refers to the Trinity s perfect virtue in that their character is perfect moral excellence, goodness, and their conduct is 2017 William E. Wenstrom, Jr. Bible Ministries 4

6 conformed perfectly to their own perfect standards and what they have promised to men. Regardless of the dispensation in which they live, sinners receive the righteousness of God as a gift through faith in the Lord. This gift is received at the moment of conversion at justification. In Old Testament dispensations this would involve communicating the Word of God to the unregenerate who in turn respond by exercising faith in Yahweh, the God of Israel who the New Testament identifies as the Father, Son and Holy Spirit. During the First Advent of Jesus Christ, the church age and the seventieth week, sinners receive the righteousness of God through faith in Jesus Christ. The imputation of divine righteousness results in the Father declaring the sinners justified. Therefore, all those sinners who respond to the Word of God in Old Testament dispensations and respond to the gospel of Jesus Christ during the First Advent, the church age and the seventieth week will receive the imputation of divine righteousness. This results in God the Father declaring them justified. God wants His righteousness exemplified in the church age believer s life. In fact, in every dispensation, God wants all those who have been declared justified by Him through faith to exemplify His righteousness. So in the New Testament epistles, we see the New Testament writers exhorting church age believers to experience and exemplify the righteousness of Jesus Christ after their conversion by appropriating the teaching of the Word of God that they have been crucified, died, buried, raised and seated with Christ (See Romans 6). The New Testament Scriptures teach that the righteousness of God will be manifested in the believer s life when they fulfill their obligations to love both God and men, or in other words by doing right to both God and men. 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) 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 William E. Wenstrom, Jr. Bible Ministries 5

7 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 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 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. (Author s 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 2017 William E. Wenstrom, Jr. Bible Ministries 6

8 with respect to a nature characterized by holiness because of the resurrection from the dead ones, Jesus Christ, our Lord. (Author s 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! (Author s translation) The word appears again in Romans 3:21. 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. (Author s 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. (Author s 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 2017 William E. Wenstrom, Jr. Bible Ministries 7

9 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. (Author s 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 and physical deaths 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 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 and physical deaths 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 and physical deaths 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 and physical deaths 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. (Author s translation) 2017 William E. Wenstrom, Jr. Bible Ministries 8

10 In Romans 3:26, Paul is saying that the righteousness of the Father that was manifested through His Son s spiritual and physical deaths 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. (Author s 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. (Author s 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. 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. (Author s 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. (Author s 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 William E. Wenstrom, Jr. Bible Ministries 9

11 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. (Author s 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 4:13. 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. (Author s 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. (Author s 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. (Author s translation) 2017 William E. Wenstrom, Jr. Bible Ministries 10

12 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 a substitutionary spiritual and physical death on the cross 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 sinner 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 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. (Author s translation) Consequently, this enabled to extend grace to the entire human race based upon the merits of Jesus Christ and His spiritual and physical deaths 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 2017 William E. Wenstrom, Jr. Bible Ministries 11

13 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! (Author s 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. The noun dikaiosune appears in Romans 6:16. Romans 6:16 Are you totally unaware concerning this fact, namely that the one whom you desire to place yourselves at the disposal of as slaves for obedience, you will be slaves for the benefit of this one whom you desire to obey, either the sin nature resulting in temporal spiritual death or obedience to the Father s will resulting in righteousness? (Author s translation) In this passage, 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 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 2017 William E. Wenstrom, Jr. Bible Ministries 12

14 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. Romans 6:22 But now having been freed (eleutheroo) from sin and enslaved (douloo) to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life. (Author s translation) 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. Romans 6:18 And also, because having been set free from the tyranny of the sin nature, all of you became slaves of righteousness. (Author s translation) 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. 1 Corinthians 1:30 But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption. (Author s translation) 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. Romans 6:19 I am speaking according to your human frame of reference because of the weakness, which is your flesh. Therefore, just as all of you placed your members as slaves at the disposal of and with respect to that which is impurity and in addition with respect to that which is lawlessness resulting in further lawlessness, in the same way, now, I solemnly charge all of you to place your members as slaves at the disposal of and with respect to righteousness resulting in sanctification and do it now! (Author s translation) 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 William E. Wenstrom, Jr. Bible Ministries 13

15 Romans 6:20 For you see, when all of you were once in a perpetual state of being slaves to the sin nature, all of you were in a perpetual state of being free with respect to righteousness. (Author s translation) 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. Romans 8:10 However, if, and let us assume that it is true for the sake of argument Christ does, as an eternal spiritual truth, exist in all of you. Of course, He does! Then, on the one hand, the body is, as an eternal spiritual truth dead because of the sin nature while on the other hand, the Spirit is, as an eternal spiritual truth, life in all of you because of righteousness. (Author s translation) 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. Romans 9:30 Therefore, what is the conclusion that we are forced to? That the Gentiles who, customarily and characteristically do not zealously pursue righteousness obtained righteousness, in fact a righteousness, which is by means of faith as a source. (Author s translation) 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. Romans 9:31 However, even though Israel customarily and characteristically zealously pursues a legal righteousness, they never measured up to the Law. (Author s translation) 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 2017 William E. Wenstrom, Jr. Bible Ministries 14

16 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. Romans 10:3 Because they have in the past rejected the righteousness originating from God the Father and continue to do so up to the present moment. In fact, because they have in the past zealously sought to establish their own and continue to do so up to the present moment, they never submitted to the righteousness originating from God the Father. As was the case in Romans 10:3, the noun dikaiosune here 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. Romans 10:4 Because (faith in) Christ is, as an eternal spiritual truth, the purpose of the Law resulting in righteousness for the benefit of each and every member of the human race to those who at any time do exercise absolute confidence (in Christ). (Author s translation) In Romans 10:5, the noun dikaiosune refers to a right standing with God or righteous status with God. Romans 10:5 Because Moses writes concerning this particular righteousness, which is based upon obedience to the Law (as constituting a source of justification): The person who obeys them will cause himself to live by means of them. (Author s translation) 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 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. So, we can dikaiosune is a faith-righteousness or 2017 William E. Wenstrom, Jr. Bible Ministries 15

17 gospel-righteousness in contrast to the Law-righteousness or selfrighteousness that Israel held to. In Romans 10:6, the word is being personified as indicated by Paul s use of lego, speaks rather than graphe, writes. The latter would emphasize that the righteousness originating from and based on faith in Christ is based on the authority of Old Testament Scripture whereas the former personifies this type of righteousness. Personification is the ascribing of human characteristics or actions to inanimate objects or ideas or to animals. Paul is ascribing the human actions of speaking to the righteousness that originates from and is based on faith in Christ. Romans 10:6 However, the righteousness originating from and based on faith speaks in the following manner: Do not think in your heart, Who will ascend into heaven? This does imply bringing Christ down. (Author s translation) Lastly, the noun dikaiosune in Romans 10:10 refers to God s righteousness that is received as a gift by the sinner through imputation as a result of 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. The word is referring to the doctrine of justification since justification of the sinner takes place when the Father declares the sinner justified as a result of imputing His Son s righteousness to the sinner the moment the sinner exercises faith in His Son Jesus Christ as Savior. Romans 10:10 For you see, with the heart, one, as an eternal spiritual truth, does exercise absolute confidence resulting in righteousness on other hand with the mouth, one, as an eternal spiritual truth, does acknowledge resulting in deliverance. (Author s translation) In Romans 14:17, the noun dikaiosune means righteousness and refers to the believer experiencing the righteousness of God by means of fellowship with the Holy Spirit, which is indicated by the context in that Paul is addressing the proper conduct of the strong in relation to the weak. Romans 14:17 Because, God the Father s kingdom is, as an eternal spiritual truth, by no means, characterized by food and drink but rather righteousness as well as peace and in addition joy by means of fellowship with the Holy Spirit. (Author s translation) Relative and Absolute Righteousness The Bible teaches that there are two categories of righteousness: (1) Absolute righteousness originating in the essence of God revealed by the Spirit in the Word of God and in the Person of Christ (2) Relative righteousness, which is rooted in man s comparison of himself with other men William E. Wenstrom, Jr. Bible Ministries 16

18 The Bible teaches that the entire human race both Jew and Gentile do not measure up to the righteousness of God and are therefore condemned before God but qualified for grace (Romans 1:18-3:20). God does not accept relative human righteousness but rather demands His own absolute perfect righteousness. The only way that man can acquire this absolute perfect righteousness required by God to have a relationship with Him is by means of faith alone in Christ alone. Man s relative righteousness falls infinitely short of God s absolute righteousness in the Person of Christ (Isa. 64:6). The righteousness of God can never be attained by anyone through human power and dynamics or by keeping the Mosaic Law but rather it is received as a gift through faith in Jesus Christ who is the righteousness of God incarnate. The works of the Law can never attain the righteousness of God (Titus 3:5). The nation of Israel sought to establish their own righteousness rather than accept by faith the righteousness of God in the Person of Jesus Christ (Romans 10:1-10). The Lord Jesus Christ manifested the righteousness of God during His First Advent, which was witnessed by the Law and the Prophets in the Old Testament Scriptures (Romans 3:21-26). The Lord was made our Substitute in order that we might receive the imputation of God s righteousness and live in that righteousness. The righteousness of God is received as a gift and is imputed to the unregenerate person who exercises faith alone in Christ alone. By imputed I mean that God credits to the believer the perfect integrity and virtue of Christ. Faith and the Righteousness of God The Scriptures teach that the sinner receives the imputation of divine righteousness as a gift at the moment of conversion or in other words, justification. They experience this righteousness by exercising faith in the gospel of Jesus Christ through appropriating by faith their union and identification with Jesus Christ in His crucifixion, death, burial, resurrection and session at the right hand of the Father. So, the justified sinner appropriates the righteousness of God provided for them through the death and resurrection of Jesus Christ by exercising faith in the gospel of Jesus Christ. There are three forms of perception: (1) Empiricism: Trusting in one s experiences in life to make decisions. (2) Rationalism: Trusting in one s intellect to make decisions in life. (3) Faith: Trusting in the authority of another to make decisions in life. Hebrews 11:1-3 gives a definition of faith and also a description of the nature of faith or in other words, what faith does and how it works. Hebrews 11:1 Now faith is the assurance of things hoped for, the conviction of things not seen. 2 For by it the men of old gained approval. 3 By faith we 2017 William E. Wenstrom, Jr. Bible Ministries 17

19 understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible. (NASB95) Faith is the only system of perception that God will accept because it is compatible with His grace policy (Ephesians 2:8-9). The object of the Christian s faith at the moment of conversion is the Lord Jesus Christ and the object of his faith after conversion is the written Word of God. Faith for the Christian is trusting in the authority of the Word of God in order to govern one s life. Faith is obedience to God s commands and is the positive response to God s commands and acting upon those directions. The Bible never separates faith from obedience (cf. Hebrews 11:8). Unbelief on the other hand is disobedient and is the negative response to God s commands and as a result the failure to act upon God s commands (Hebrews 3:12). After conversion the believer is to walk by means of faith in the Word of God (2 Corinthians 5:7; Galatians 2:20; Romans 1:16-17; Hebrews 10:37-38). Just as the Christian received the Lord Jesus as his Savior by exercising faith in Him for eternal salvation, so after conversion he is to live by the same principle of faith (Compare Ephesians 2:8-9 with Colossians 2:5-7). The principle of faith operates quite simply: (1) God speaks and we hear His Word. (2) We trust His Word and act on it no matter what the circumstances are or what the consequences may be. The circumstances may be impossible, and the consequences frightening and unknown but we obey God s Word just the same and believe Him to do what is right and what is best. Justification and the Righteousness of God As we noted in our introduction, justification is one of the foundational doctrines of the Christian faith is that of the doctrine of justification. This doctrine has given assurance to believers throughout the centuries and has changed the course of human history. By way of definition, justification is a judicial act of God whereby He declares a person to be righteous as a result of crediting or imputing to that person His righteousness the moment they exercised faith in His Son Jesus Christ. Consequently, God accepts that person and enters that person into a relationship with Himself since they now possess His righteousness. Imputation is the function of the justice of God in crediting something to someone for cursing or for blessing. There are several different imputations in Scripture. First, there is the imputation of soul life at the moment of physical birth (Genesis 2:7). There is also the imputation of Adam's original sin in the Garden of Eden to every single human being at physical birth (Romans 5:12-19). The Scriptures also teach that the Father imputed the sins of every human being-past, 2017 William E. Wenstrom, Jr. Bible Ministries 18