Proposition
That while in this same chapter (Romans 3:5, 25-26) reference is made to God’s character as righteous in the phrases “the righteousness of God” verse 5, “to declare God’s righteousness” v25, “to declare … His righteousness that he might be just “v26, in vs 21-22 the phrase “the righteousness of God” refers to a completely different thing!! What then does it refer to? To this most important and fundamental question let us commence with the answer of Brother Thomas (Herald, 1852, page 35) “What Is This? It is that ‘robe of righteousness’ he hath provided for the covering of those who have sought the kingdom, and have found it (Isaiah 6:10). It is God’s sin-covering (Psalm 32:1-2). It is the robe made white in the blood of the Lamb (Revelation 7:14; 19:8).
It is the righteousness of God witnessed by the Law and the Prophets, through belief of Jesus Christ for all and upon all believing the Gospel (Romans 1:15-17; 3:21-22). The righteousness of God is the ‘redemption that is in Christ Jesus’, which he hath appointed for those who believe the Gospel of the Kingdom. He hath set him forth as the blood-sprinkled mercy seat, through faith in which they may have remission of past sins, and be thus invested with the wedding garment … Jesus the Christ, or Anointed King of Israel, is the righteousness of those who, believing the gospel of the Kingdom and its mystery, put him on, (Galatians 3:27), hence, in regard to them he is styled “the lord our righteousness” (Jeremiah 23:6). when a believer puts him on he is said to be “in him” and when in him to be “constituted the righteousness of God In him” (II Corinthians 5:21).”
So then, as Brother Thomas has pointed out the phrase in Romans 1:17 and 3:21-22 has reference to a state of acceptance provided by god by putting on and getting into Jesus Christ.
Errors Concerning Righteousness
The Jews saw a state of righteousness as arising from their “own” worthiness and works of law (Romans 10:3). Paul, however, taught a state of righteousness being devised by God’s work in Christ — hence “a righteousness of God.”
The churches teach that this provision of acceptability is available to all who would glibly “believe on the Lord Jesus Christ” without any real change being effected in the person’s character, understanding or attitudes.
On the other hand we have within our own fellowship those who would teach that these verses relate to being able to tap God’s personal righteousness and that therefore obedience is at least feasible on each and every occasion for all by faith (trust). This error has led them to reject the most fundamental of all gospel first principals verse:— 12 That all men begotten of the will of the flesh are by constitution inevitable sinners, rightly mortal (Romans 5: 12- 19) and because of this men can never achieve complete righteousness in God’s eyes without being graciously covered by Christ’s robe of righteousness now (Romans 7:24-25).
The Truth
This state of righteousness that God has provided for believers comes in two stages, as follows:
- As a state of forgiveness, acceptance and reconciliation with God. This involves a change of heart and mind so that one is turned away from sin toward divine holiness, as a servant of righteousness. In this state, perfect righteousness is to be pursued but not fully attained (Phil. 2:12. Romans 6:1-23).
- As a state of physical holiness by a change to an immortal righteous nature, as the outcome of a gracious acceptance at the Judgement Seat of Christ (I Timothy 3:16; II Timothy 4:8). In this state perfect righteousness is at last attained and sustained forever, as it is written “Blessed are they which do hunger and thirst after righteousness for they shall be filled” Matthew 5:6.
Righteousness
The words “right”, “righteousness”, “righteous” and “just” are a translation of a group of Greek words coming from a basic word “dikaia” meaning to be right, just, fair and equitable. The word “dikaios” — righteous, was used by judges at law when declaring judgement on a person who was found to be:—
- actually innocent of breaking the law or;
- Actually guilty of breaking the law, but, due to perhaps extenuating circumstances, is granted AMNESTY (forgiveness).
In both these case the person was “declared righteous”.
We can see then that Jesus Christ was pronounced “righteous” by God because of his divinely derived, perfect character, perfect obedience and perfect faith. He received this pronouncement a number of times, notably at his baptism and finally at the moment of change to immortality, when he was “justified in (by) spirit (nature)” (I Timothy 3:16).
The rest of God’s children, however being lesser men and women, are declared “righteous” from baptism through to immortality on the principle of amnesty. This is because although God’s righteous word upon them converts and changes their way of life towards righteousness, yet incompleteness of character, conduct and faith bedevil them unto the grave — hence their need of amnesty to complete their derived holiness (Romans 8:4; Colossians 2:10; I Corinthians 1:30; II Corinthians 5:21; I John 1:9-10; Titus 2:14; Acts 3:26; Acts 2:38; Act 13:38-39).
This provision of God (i.e. to be called, converted, reconciled, oriented away from sin toward righteousness and to receive amnesty based on faith in that provision) is what Paul is calling in Romans 1:17, 3:21-22 “the righteousness of God by faith”.
The Connections
As we have already said, in Romans 3:5 the phrase “the righteousness of God” does relate to God’s character as righteous, whereas in Romans 3:21-22,1:7 the very same phrase refers to God’s provision of amnesty type righteousness. Why is this so? What are the connections?
The connections are strong and manifold:
- It is a phrase of contrast to the judaizers’ claim of their own righteousness, instead of god’s righteousness!! Romans 10:3.
- it is a phrase where the figure of speech metonomy is used in a double application:
(a) where the character of the source is being put for the pattern of the result. that is, the method of ‘Amnesty righteousness’ reflects in its methods and provisions the exercise of God’s own justice; mercy and truth.
(b) Where the ultimate result is being put for the present method of achieving that ultimate result. That is, God has in view complete manifestation of this righteous character and nature in the kingdom, and that purpose is being put for that method by which sinners can ultimately reach that goal. - it is a phrase which reflects that this amnesty righteousness expresses its forgiveness in a very special way. that is, we are treated as part of christ’s own person and therefore sharing his complete righteousness which of course is derived from god’s own character. (Romans 6:1-4; 4:6-8; 8:10; II Corinthians 5:21; Ephesians 5:30; I Corinthians 12:12-13; Galatians 3:2-8.)
- It is a phrase that carries moral obligation. If we are treated as righteous then we ought to make every effort to be loyal and thankful by striving earnestly toward the high mark of our calling in Christ Jesus. (Galatians 2:2021; Phil 3:14; Romans 6:1-23.)
- It is a phrase that implies that, while amnesty righteousness is available, it is not available at the expense of god’s judgement of sin, but rather this method of righteousness upholds god’s judgements in the death of Christ and in the believer’s identity with that sacrifice. (Romans 3:25-26.)
- it is a phrase that declares there is only one standard of righteousness, that standard being the character of god himself, “be ye holy for jam holy”. amnesty righteousness is not intended as, an alternative Rather it is a provision of forgiveness (for inevitable mistakes and moments of weakness), available only to those who “walk not after the flesh but al- i er the spirit”. these believers have no other standard of holiness toward which they must strive.
So then while the phrase “the righteousness of God by faith” simply means — a God provided amnesty righteousness, we can see that God has chosen a title for this provision that cryptically underlines the great truth that above all things God wants his personal righteousness pursued and manifested in his children. as much as possible now, and in the ages to come completely!!
The Obedience of Faith
Some among us erroneously believe that this means “Trust God and He will keep you from sinning”.
Obedience is not always that simple. To start with “faith” involves far more than trusting God in a simplistic sense. Bible “faith” is an affectionate belief in “every word that proceedeth out of the mouth of the lord”. the “word” believed communicates the truths, concepts, purposes and moral principals of God’s own righteous, sinless character. The believer, to the extent that his mind comes to understand God’s character, has opportunity to allow those moral influences to progressively orient his own moral faculties. When trial and temptation calls for decision he can bring to bear this acquired understanding and attitudes as motive forces to choose the good and refuse the evil. Correct sacrificial decisions will themselves in turn inscribe upon the character the intricate patterns of this derived holiness. Jesus Christ was the perfect, complete and continuous demonstration of this only method of holiness of mind and action. (John 1:14; Hebrews 5:7-8; I Peter 2:21.)
The word of god believed is the greatest operative factor in the development of character toward holiness of character and conduct. (II Timothy 3:16; Acts 20:32; John 17:3, 17; John 6:63; Acts 1:3; Psalm 138:2; Isaiah 54:13; John 1:14.) Any theory that diminishes this most fundamental bible first principle must be wrong!!
Danger of Extremes
“Extremes beget extremes” can be true in this subject as it is in other subjects.
Some have over emphasised the element of “amnesty”, practically ignoring that “God manifestation and not human salvation” is always the grand objective in all God’s gracious provisions. This can have a deteriorating effect on their resistance to sin. What should be war with sin, tends to become easy surrender to it.
On the other hand some in an over reaction to ‘sin is too easily inevitable’, have responded with ‘obedience is at least feasible on each and every occasion by trust in God’.
As the opposite errors propounded by Tumey and Andrews led to wrong conclusions on the nature and sacrifice of Christ, so also in the above extremes this can occur.
Those who see in the phrase “the righteousness of God” amnesty only, tend to explain Christ’s perfect character and conduct as if his divine begettal was the only major element in enabling him to be sinless.
The Solution