We might think that the doctrine of justification by faith is taught primarily in the New Testament. It is somewhat surprising to discover how much the Old Testament contributes to the New Testament discussions of this principle. In fact, justification by faith is taught in each of the three major parts of the Jewish Old Testament. Each of the following passages is used in the New Testament as a proof-text to establish the principle.
Justification by faith is taught in the Law
“[Abraham] believed in the LORD; and [the Lord] counted it to him for righteousness” (Gen. 15:6; see Gal. 3:6; Rom. 4:3; Jas. 2:21-24).
“In [Abraham] shall all families of the earth be blessed…All the nations of the earth shall be blessed in [Abraham]…In thy seed shall all the nations of the earth be blessed…Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee” (Gen. 12:3; 18:18; 22:18; 17:5; see Acts 3:25-26; Gal. 3:8; Rom. 4:16-17).
Also, somewhat surprisingly, Paul uses Deuteronomy 30:11-14 in Romans 10:6-21 to establish the principle of justification by faith.
Justification by faith is taught in the Prophets
“Thus saith the LORD, Behold, I lay in Zion for a foundation a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste [shall not be ashamed, LXX]” (Isa. 28:16; see Rom. 9:30-10:11; 1 Pet. 2:3-8).
“The just shall live by his faith” (Hab. 2:4; see Rom. 1:16-17; Gal. 3:11; Heb. 10:32-12:2).
Justification by faith is taught in the Writings
“Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity” (Psa. 32:1-2; see Rom. 4:6-8).
The principle that righteousness comes by faith seemed new in the first century because it had been hidden from previous generations. The evidence was there all along, but the eyes of their understanding had not been opened to the truth.
In this article we begin to review how the New Testament writers unveiled these passages, so righteousness, which comes by faith, might be revealed to all peoples. In particular, we study the New Testament quotations of “The just shall live by faith,” and we begin a study of Romans 9:30-10:21.
The Just Shall Live by Faith
One of the most important proof-texts that justification comes through faith is “The just shall live by his faith” (Hab. 2:4). This passage is quoted in Romans 1:17, Galatians 3:11, and Hebrews 10:38. Each of the terms in this statement is significant.
- The just — “The just shall live by faith.” “The just” are those who have had righteousness imputed (attributed) to them, those who have had their sins forgiven.
- Shall inherit eternal life — “The just shall live by faith.” “To live” means to have “eternal life,” as indicated by the following passages.
“Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David” (Isa. 55:3). “For thus saith the Lord unto the house of Israel, Seek ye me, and ye shall live” (Amos 5:4). See also Isaiah 26:19; 38:16; Ezekiel 33:19; 37:3,5,6,14; and Hosea 6:2.
These passages must be talking about eternal life. They were spoken to people who are already alive, so they cannot be referring to natural life. And, evil and unjust people live naturally, so seeking God is no requirement for that.
Further evidence can be found in Luke 10, in which the lawyer asks, “What shall I do to inherit eternal life?” (10:25). Then he identifies the two key commands in the law: love God and love your neighbor. To which Jesus responds, “Thou hast answered right: this do, and thou shalt live” (10:28).
- By his faith — “The just shall live by faith.” “By faith” is associated with two concepts: the faithfulness of God and the faithfulness of the believer. God is faithful to keep His promises. This creates a bit of a paradox. God’s holiness, righteousness, and justice seem to require Him to condemn sinners. But because God has promised that He would forgive the sins of the faithful, by keeping His promise, He is justified in having mercy on us, forgiving our sins and making us righteous. The following passages illustrate these connections between God’s faithfulness and His mercy.
“I will sing of the mercies of the Lord for ever: with my mouth will I make known thy faithfulness to all generations. For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens…But my faithfulness and my mercy shall be with him…Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail” (Psa. 89:1,2,24,33).
“If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 Jn. 1:9).
“That he might be just, and the justifier of him which believeth in Jesus” (Rom. 3:26).
God has proven His righteousness by making and then fulfilling promises. Thankfully in this case, these promises involve the forgiveness of our sins.
- By his faith (our faith in God) — For our part, we must believe God. That is, we must trust Him, having confidence that He will do what He has promised. Such faith enables us to take actions that we otherwise would not take. So our beliefs affect our actions. And our actions establish what we really believe.
The “faith chapter,” Hebrews 11, is introduced by a quotation of “The just shall live by faith” (Heb. 10:36-39). All its examples of faith, taken from the Old Testament, show how faith, that comes from hearing and believing God’s word, enables the believer to do things he otherwise would not do.
For example, Abraham had been told, “In Isaac shall thy seed be called” (Gen. 21:12). If he had not truly believed this, he would never have been willing to offer his beloved son. He must have believed, because “when he was tried, [he] offered up Isaac” (Heb. 11:17-19; Gen. 22). Abraham had confidence God would fulfill the promise. Consequently, Abraham established for all to see he did indeed believe God — “Now I know that thou fearest God” (Gen. 22:12). And God counted Abraham’s (active) faith for righteousness (Jas. 2:21-24).
From “Faith to Faith”
Paul quotes “The just shall live by faith” in his thesis statement for the letter to the Romans. “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith” (Rom. 1:16-17; Hab. 2:4).
The compound phrase “from faith to faith” means “on the basis of faith” (as opposed to “on the basis of works”) to “those who have faith.” Paul’s meaning is made clear by comparing his use of these phrases in other places.
“Now the righteousness of God without the law is manifested [cp. “revealed” in 1:17], being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe…That he might be just, and the justifier of him which believeth in Jesus” (Rom. 3:21-22,26).
“Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham” (Rom. 4:16).
“Being justified by faith” (Rom. 5:1).
“Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law” (Gal. 2:16).
“Not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith” (Phil. 3:9).
Righteousness, that is, the forgiveness of sins, comes by faith, not by works, to those who have faith.
Whosoever Believes Shall not be Ashamed
In Romans 9:30-10:21 Paul gives a detailed exposition of the principle of justification by faith.
- Righteousness which is of faith — The righteousness of God, which is counting faith as righteousness, is found throughout the section: “the righteousness which is of faith” (9:30), “whosoever believeth on him shall not be ashamed” (9:33; Isa. 28:16), “God’s righteousness,” “the righteousness of God” (10:3), “for righteousness to everyone that believeth” (10:4), “the righteousness which is of faith” (10:6), “with the heart man believeth unto righteousness” (10:10).
In the Old Testament, God’s righteousness (integrity to keep His promises) is often associated with our salvation.
“0 sing unto the Lord a new song; for he hath done marvelous things: his right hand, and his holy arm, hath wrought salvation for him. The Lord hath made known his salvation: his righteousness hath he openly showed in the sight of the nations. He hath remembered his mercy and his faithfulness [i.e., the promises He made] toward the house of Israel: all the ends of the earth have seen the salvation of our God” (Psa. 98:1-3 RV).
“He shall receive the blessing from the Lord, and righteousness from the God of his salvation” (Psa. 24:5).
“I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory” (Isa. 46:13).
“My righteousness is near; my salvation is gone forth…my salvation shall be for ever, and my righteousness shall not be abolished. Hearken unto me, ye that know righteousness, the people in whose heart is my law…my righteousness shall be for ever, and my salvation from generation to generation” (Isa. 51:5-8).
“Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed” (Isa. 56:1).
See also Isaiah 45:21-24; 54:17; and Romans 1:16-17.
It is comforting to see God has made our salvation part of His righteousness.
- The word of faith, which we preach — God, through Moses, spoke to the children of Israel, saying, “For this command which I give thee this day is not grievous, neither is it far from thee…The word is very near thee, in thy mouth, and in thine heart, and in thine hands to do it” (Dt. 30:11-14 LXX).
Paul quotes, “The [spoken] word is nigh thee, even in thy mouth, and in thy heart,” then explains, “that is, the word of faith, which we preach…How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?…So then faith cometh by hearing, and hearing by the word of God” (Rom. 10:8,14-15,17).
- Confession and belief — How did Paul know “the word” was the “word of faith”? He knew because “the word is nigh thee, even in thy mouth, and in thy heart.” So, as Paul explains, “IF thou shalt confess with thy mouth the Lord Jesus (for with the mouth confession is made unto salvation) AND thou shalt believe in thine heart that God hath raised him from the dead (for with the heart man believeth unto righteousness), THEN thou shalt be saved” (Rom. 10:8-10). For the scripture saith, “Whosoever believeth on him shall not be ashamed” (10:11; Isa. 28:16).
Paul and Peter make it clear that we must hear God’s word preached unto us, and that upon hearing, we must believe, then we shall be saved.
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