Abolishing the law of commandments

[fhansen]

What kind of righteousness did Abraham have?

He had the righteousness of God (Romans 1:17, Romans 3:21) imputed to him (Genesis 15:6; Romans 4:2-3).

Are we better than Abraham (Romans 3:21-24)?

The context begins with v. 12. . .and you conveniently skip over v.18.

Nevertheless, the word is reckoned/imputed/credited/accounted in Romans 4:3; Genesis 15:6.

We have to start with the understanding of what justification consists of, and why its necessary. Injustice, beginning with Adam’s first sin of disobedience, is the problem between God and man, the reason that man died spiritually, the reason he was alienated from God IOW. So how is a man made just? The difference between the old and new covenants revolves around this question. The old covenant could not make man just, because works if the law could not make man just. In the new covenant God makes man just. Now whether we want to believe that He makes us just strictly by declaration, or whether He makes us just by, well, making us just- putting His law in our minds and writing it on our hearts- either way we must depend on Him-and not ourselves; that’s the difference. And how do we get to Him? By faith. That’s the very first step in man’s righteousness because Adam’s act was one of disbelief; he literally disbelieved God in favor of a lie and God was no longer his God because for all practical purposes he had become his own “god”. Faith reverses that, placing us into a state of unity with God now: “Apart from Me you can do nothing”. Now we finally have the authentic means to righteousness as we’re reconciled with the God whom man foolishly dismissed in Eden. This is why faith pleases God immensely; because it places man back into the right stead or right order with truth and righteousness, with Him. That grace/faith-born union is the basis and essence of man’s justice-as He is that basis, that Source of all righteousness. So yes, our righteousness comes from Him!

“For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive God’s abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ! Consequently, just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.” Rom 5:17-19

“But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. This righteousness is given through faith in Jesus Christ to all who believe.” Rom 3:21-22

“But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life.” Rom 6:22

“And so he condemned sin in the flesh, in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.” Rom 8:3-4

“not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God on the basis of faith.” Phil 3:9

This only means that in the order of things, in the order of man’s justice, faith comes first. It does no good for me to go and act on my own, apart from faith, apart from God IOW, apart from grace, as if I actually possess any righteousness of my own. So faith is the first right step. It places us on God’s side, so to speak, again reversing Adam’s decision within us that alienated man from God. We’re now oriented towards Him instead of away from Him as we’re born.

So, of course Abraham was justified by his faith. And from that faith, to the extent that Abraham remained in it, that he remained in Him IOW, right, obedient actions would flow reflecting the righteousness of God which Abraham possessed by virtue of that faith, actions (not works of the law) that James maintained we’re inseparable from the faith that is necessarily intrinsic to them.

Man’s righteousness comes as a result of faith, not preceding it, because it comes as a result of unity with God. Abraham was with God. Man cannot justify himself, while God can. That’s the basic difference, one that we all need to learn, between the old and new covenants.

 

[Clare73]

We have to start with the understanding of what justification consists of,

What justification consists of is determined by the meaning of the word justification; i.e., dikaiosis.
It means "acquitted of guilt, declared/pronounced righteous by faith". . .with the imputed/credited righteousness of Jesus Christ (Romans 1:17, Romans 3:21-24), as by faith Abraham was credited/imputed with righteousness (Genesis 15:6; Romans 4:2-3).

and why its necessary. Injustice, beginning with Adam’s first sin of disobedience, is the problem between God and man, the reason that man died spiritually, the reason he was alienated from God IOW. So how is a man made just? The difference between the old and new covenants revolves around this question. The old covenant could not make man just, because works if the law could not make man just. In the new covenant God makes man just. Now whether we want to believe that He makes us just strictly by declaration, or whether He makes us just by, well, making us just- putting His law in our minds and writing it on our hearts- either way we must depend on Him-and not ourselves; that’s the difference. And how do we get to Him? By faith. That’s the very first step in man’s righteousness because Adam’s act was one of disbelief; he literally disbelieved God in favor of a lie and God was no longer his God because for all practical purposes he had become his own “god”. Faith reverses that, placing us into a state of unity with God now: “Apart from Me you can do nothing”. Now we finally have the authentic means to righteousness as we’re reconciled with the God whom man foolishly dismissed in Eden. This is why faith pleases God immensely; because it places man back into the right stead or right order with truth and righteousness, with Him. That grace/faith-born union is the basis and essence of man’s justice-as He is that basis, that Source of all righteousness. So yes, our righteousness comes from Him!

“For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive God’s abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ! Consequently, just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.” Rom 5:17-19

“But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. This righteousness is given through faith in Jesus Christ to all who believe.” Rom 3:21-22

“But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life.” Rom 6:22

“And so he condemned sin in the flesh, in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.” Rom 8:3-4

“not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God on the basis of faith.” Phil 3:9

This only means that in the order of things, in the order of man’s justice, faith comes first. It does no good for me to go and act on my own, apart from faith, apart from God IOW, apart from grace, as if I actually possess any righteousness of my own. So faith is the first right step. It places us on God’s side, so to speak, again reversing Adam’s decision within us that alienated man from God. We’re now oriented towards Him instead of away from Him as we’re born.

So, of course Abraham was justified by his faith. And from that faith, to the extent that Abraham remained in it, that he remained in Him IOW, right, obedient actions would flow reflecting the righteousness of God which Abraham possessed by virtue of that faith, actions (not works of the law) that James maintained we’re inseparable from the faith that is necessarily intrinsic to them.

Man’s righteousness comes as a result of faith, not preceding it, because it comes as a result of unity with God. Abraham was with God. Man cannot justify himself, while God can. That’s the basic difference, one that we all need to learn, between the old and new covenants.

 

[Xeno.of.athens]

What justification consists of is determined by the meaning of the word justification; i.e., dikaiosis.
It means "acquitted of guilt, declared/pronounced righteous by faith". . .with the imputed/credited righteousness of Jesus Christ (Romans 1:17, Romans 3:21-24), as by faith Abraham was credited/imputed with righteousness (Genesis 15:6; Romans 4:2-3).

Are you sure that dikaiosis means "acquitted of guilt, declared/pronounced righteous by faith"? Because that looks like a theological comment about the word rather than a definition.

 

[Clare73]

Are you sure that dikaiosis means "acquitted of guilt, declared/pronounced righteous by faith"? Because that looks like a theological comment about the word rather than a definition.

Yes, look it up. . .acquitted of guilt by declaration, sentence, pronouncement.
dikaioo (v.) - to declare to be righteous, to pronounce righteous
dikaiosis (n.) - act of pronouncing righteous, justification, acquittal

Are you thinking of the righteousness imparted in sanctification, through obedience in the Holy Spirit, which leads to righteousness leading to holiness (Romans 6:16, Romans 6:19)?

That is different from the righteousness of justification which is imputed by faith, as it was imputed to Abraham by faith (Genesis 15:6; Romans 4:2-3).

 

[Xeno.of.athens]

look it up. . .acquitted of guilt by declaration, sentence, pronouncement.
dikaioo (v.) - to declare to be righteous, to pronounce righteous
dikaiosis (n.) - act of pronouncing righteous, justification, acquittal

I do not see "by faith" in either definition.

 

[Clare73]

I do not see "by faith" in either definition.

Okay. . .

Faith is 'reckoned/credited/imputed for righteousness' (Genesis 15:6; Romans 4:3, 5, 9, 22;
eis = "with a view to").
Faith brings one into life-giving union with God in Christ, and in the born again inevitably produces righteousness of life; i.e., conformity to the will of God.

2 Corinthians 5:21 - the man who trusts Christ becomes the righteousness of God in him . . .becomes in Christ all that God requires a man to be, all that he could never be in himself.
Abraham believed the word of God (accepted it, made it his own by an act of mind and spirit) and submitted himself to its control, therefore, God accepted him as one who fulfilled all his requirements--and declared, pronounced him righteous, dikaioma; i.e., justified (Romans 4:3).

 

[Xeno.of.athens]

Okay. . .

Faith is 'reckoned/credited/imputed for righteousness' (Genesis 15:6; Romans 4:3, 5, 9, 22;
eis = "with a view to").
Faith brings one into life-giving union with God in Christ, and in the born again inevitably produces righteousness of life; i.e., conformity to the will of God.

2 Corinthians 5:21 - the man who trusts Christ becomes the righteousness of God in him . . .becomes in Christ all that God requires a man to be, all that he could never be in himself.
Abraham believed the word of God (accepted it, made it his own by an act of mind and spirit) and submitted himself to its control, therefore, God accepted him as one who fulfilled all his requirements--and declared, pronounced him righteous, dikaioma; i.e., justified (Romans 4:3).

What bothered me was that the definition that you gave at first was not from any lexicon that I could find. By including the words "by faith" the word's meaning was altered into a theological comment.

Ephesians 2:11-22 is an interesting passage and one of the points of interest that is in it is that Jesus Christ is our [Christians'] peace and that he brings together Jews and Gentile ... by abolishing the law of commandments expressed in ordinances. That is the topic of this thread, so while many are interested in being made righteous (justification) and how that relates to faith (or fidelity) it is a different topic I think. Do you agree?

 

[Clare73]

What bothered me was that the definition that you gave at first was not from any lexicon that I could find. By including the words "by faith" the word's meaning was altered into a theological comment.

I agree. . .I was giving the meaning of the word as it is used in the NT.

Ephesians 2:11-22 is an interesting passage and one of the points of interest that is in it is that Jesus Christ is our [Christians'] peace and that he brings together Jews and Gentile ... by abolishing the law of commandments expressed in ordinances. That is the topic of this thread, so while many are interested in being made righteous (justification) and how that relates to faith (or fidelity) it is a different topic I think. Do you agree?

Right again. . .I got on that subject in response to a comment on the curse of the law which was short of the mark.

My response to the OP is in post #7.

 

[fhansen]

Are you sure that dikaiosis means "acquitted of guilt, declared/pronounced righteous by faith"? Because that looks like a theological comment about the word rather than a definition.

What justification consists of is determined by the meaning of the word justification; i.e., dikaiosis.
It means "acquitted of guilt, declared/pronounced righteous by faith". . .with the imputed/credited righteousness of Jesus Christ (Romans 1:17, Romans 3:21-24), as by faith Abraham was credited/imputed with righteousness (Genesis 15:6; Romans 4:2-3).

Theology can play a part in how one understands words and phrases. The root word “dikaio” means righteous, just, upright. “Dikaiosis” simply means to be made just or righteous, to be justified, whether by declaration of righteousness or recognition of righteousness or by actually causing righteousness in man. So we have Rom 2:13:

“For it is not those who hear the law who are righteous (dikaioi) in God’s sight, but it is those who obey the law who will be declared righteous (dikaiōthēsontai).” (NIV)

And by far most bible versions translate “dikaiōthēsontai” as “will be justified”. But "declared" works there fine. Rom 5 continues:

“For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made (katastathēsontai) righteous (dikaioi).” (NIV)

Here the concept is spelled out clearly since “katastathēsontai” literally means “will be made”. This comes by the “gift of righteousness”, “dōreas tēs dikaiosynēs” spoken of in Rom 5:17 as well as elsewhere:

“But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. This righteousness is given through faith in Jesus Christ to all who believe.” Rom 3:21-22

“But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life.” Rom 6:22

“And so he condemned sin in the flesh, in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.” Rom 8:3-4

“Therefore, brothers and sisters, we have an obligation—but it is not to the flesh, to live according to it. For if you live according to the flesh, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live.” Rom 8:12-13

“not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God on the basis of faith.” Phil 3:9

It all begins with the first righteous step for man, in response to grace: that of faith, of believing in and heeding God. God, alone, can justify man; we cannot do it on our own. From the Fall of man in Eden until today, doing it on our own, apart from God-thinking we don’t need Him- is the problem: self-righteousness is the problem. But we’re lost, sick, dead, in a state of injustice and disorder apart from God, with and within whom our wholeness and integrity lie. We need “God-righteousness”. Man was never created to be a sinner. We just cannot do it right without Him. That’s what we’re here to learn. We were made for communion with Him.

To believe that a mere external show of righteousness, including obedience of the commandments, itself makes one righteous is hypocrisy as Jesus shows in Matt 6:2, Matt 23:26, and Luke 18:9-14. Union with God through His Son is the basis and essence of the gospel. From there He can do a work in us.

The law is not abolished by the New Covenant; rather we finally have the means to fulfill it, God's way, with Him, by the Spirit.

 

[Clare73]

"What justification consists of" is determined by the meaning of the word justification; i.e., dikaiosis.
It means "acquitted of guilt, declared/pronounced righteous by faith". . .with the imputed/credited righteousness of Jesus Christ (Romans 1:17, Romans 3:21-24), as by faith Abraham was credited/imputed with righteousness (Genesis 15:6; Romans 4:2-3).

Theology can play a part in how one understands words and phrases.

NT usage determines the meaning of words and phrases in Scripture.

The root word “dikaio” means righteous, just, upright. “Dikaiosis” simply means to be made just or righteous, to be justified, whether by declaration of righteousness or recognition of righteousness or by actually causing righteousness in man.

"Justification" (dikaiosis) is a noun which meaning is determined by the verb "justify" (dikaioo--to declare to be righteous, to pronounce righteous, Romans 3:4; 1 Timothy 3:16).

"Justification," being a noun, means the act of pronouncing righteous, acquittal; the establishment of a person as just by acquittal from guilt (Romans 4:25, Romans 5:18).

"Justification" (dikaioma)--has three meanings:
1) a concrete expression of righteousness--an ordinance (Luke 1:6; Romans 1:32, 2:6, 8:4, Hebrews 9:1),
2) a declaration that a person or thing is righteous--sentence of acquittal (Romans 5:6),
3) expression and effect of dikaiosis--a righteous act, death of Christ (Romans 5:18).

To justify by faith is to declare righteous by God with the imputed righteousness (Romans 1:17, Romans 3:21-24) of Jesus Christ,
just as by faith Abraham was credited/imputed with righteousness (Genesis 15:6; Romans 4:2-3).

So we have Rom 2:13:

“For it is not those who hear the law who are righteous (dikaioi) in God’s sight, but it is those who obey the law who will be declared righteous (dikaiōthēsontai).” (NIV)

And by far most bible versions translate “dikaiōthēsontai” as “will be justified”. But "declared" works there fine. Rom 5 continues:

“For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made (katastathēsontai) righteous (dikaioi).” (NIV)

Here the concept is spelled out clearly since “katastathēsontai” literally means “will be made”. This comes by the “gift of righteousness”, “dōreas tēs dikaiosynēs” spoken of in Rom 5:17 as well as elsewhere:

“But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. This righteousness is given through faith in Jesus Christ to all who believe.” Rom 3:21-22

“But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life.” Rom 6:22

“And so he condemned sin in the flesh, in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.” Rom 8:3-4

“Therefore, brothers and sisters, we have an obligation—but it is not to the flesh, to live according to it. For if you live according to the flesh, you will die; but if by the Spirit you put to



death the misdeeds of the body, you will live.” Rom 8:12-13

“not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God on the basis of faith.” Phil 3:9

It all begins with the first righteous step for man, in response to grace: that of faith, of believing in and heeding God. God, alone, can justify man; we cannot do it on our own. From the Fall of man in Eden until today, doing it on our own, apart from God-thinking we don’t need Him- is the problem: self-righteousness is the problem. But we’re lost, sick, dead, in a state of injustice and disorder apart from God, with and within whom our wholeness and integrity lie. We need “God-righteousness”. Man was never created to be a sinner. We just cannot do it right without Him. That’s what we’re here to learn. We were made for communion with Him.

To believe that a mere external show of righteousness, including obedience of the commandments, itself makes one righteous is hypocrisy as Jesus shows in Matt 6:2, Matt 23:26, and Luke 18:9-14. Union with God through His Son is the basis and essence of the gospel. From there He can do a work in us.

The law is not abolished by the New Covenant; rather we finally have the means to fulfill it, God's way, with Him, by the Spirit.

 

[Clare73]

.

 

[Xeno.of.athens]

"Justification" (dikaiosis) is a noun which meaning is determined by the verb "justify" (dikaioo--to declare to be righteous, to pronounce righteous, Romans 3:4; 1 Timothy 3:16).

Both Romans 3:4 and 1 Timothy 3:16 refer to God being right and righteous rather than being declared righteous by someone else.

Romans 3:1 So then, what more is the Jew, or what is the usefulness of circumcision? 2 Much in every way: First of all, certainly, because the eloquence of God was entrusted to them. 3 But what if some of them have not believed? Shall their unbelief nullify the faith of God? Let it not be so! 4 For God is truthful, but every man is deceitful; just as it was written: "Therefore, you are justified in your words, and you will prevail when you give judgement." 5 But if even our injustice points to the justice of God, what shall we say? Could God be unfair for inflicting wrath?

1Timothy 3:14 I am writing these things to you, with the hope that I will come to you soon. 15 But, if I am delayed, you should know the manner in which it is necessary to conduct yourself in the house of God, which is the Church of the living God, the pillar and the foundation of truth. 16 And it is clearly great, this mystery of piety, which was manifested in the flesh, which was justified in the Spirit, which has appeared to Angels, which has been preached to the Gentiles, which is believed in the world, which has been taken up in glory.​

 

[Clare73]

Both Romans 3:4 and 1 Timothy 3:16 refer to God being right and righteous rather than being declared righteous by someone else.

Thanks. . .they are in the passive voice, which is to be justified--also, in Matthew 11:19; Luke 7:35.

3:1 So then, what more is the Jew, or what is the usefulness of circumcision? 2 Much in every way: First of all, certainly, because the eloquence of God was entrusted to them. 3 But what if some of them have not believed? Shall their unbelief nullify the faith of God? Let it not be so! 4 For God is truthful, but every man is deceitful; just as it was written: "Therefore, you are justified in your words, and you will prevail when you give judgement." 5 But if even our injustice points to the justice of God, what shall we say? Could God be unfair for inflicting wrath?

1Timothy 3:14 I am writing these things to you, with the hope that I will come to you soon. 15 But, if I am delayed, you should know the manner in which it is necessary to conduct yourself in the house of God, which is the Church of the living God, the pillar and the foundation of truth. 16 And it is clearly great, this mystery of piety, which was manifested in the flesh, which was justified in the Spirit, which has appeared to Angels, which has been preached to the Gentiles, which is believed in the world, which has been taken up in glory.

 

[Xeno.of.athens]

Thanks. . .they are in the passive voice, which is to be justified--also, in Matthew 11:19; Luke 7:35.

Yes, "being" rather than "declared to be".

 

[Clare73]

Yes, "being" rather than "declared to be".

"Being" in the passive voice of the verb dikaioo,
but in the noun dikaiosis, it is the act of declaring to be righteous, of pronouncing righteous, acquittal; the establishment of a person as just by acquittal from guilt (Romans 4:25, Romans 5:18), right?

 

[Xeno.of.athens]

"Being" in the passive voice of the verb dikaioo,
but in the noun dikaiosis, it is the act of declaring to be righteous, of pronouncing righteous, acquittal; the establishment of a person as just by acquittal from guilt (Romans 4:25, Romans 5:18), right?

Nouns are not acts or actions, they are names that belong to a thing. "To be declared <something>" is a verbal construction in which 'declared' is a verb. Technically "being righteous" is also verbal, where 'being' is the verb - to exist - and existence can be seen as passive in a sense but existence is an act. The idea that I wanted to draw to your attention is that in the verses you first mentioned (Romans 3:4 and 1 Timothy 3:16) God is right, God is righteous, God needs no one to declare him to be right nor nor does God need anyone to declare him righteous because is in in fact always right and always righteous.

In Matthew 11:19 and Luke 7:35 God

Matthew 11:19 The Son of man came eating and drinking; and they say, "Behold, a man who eats voraciously and who drinks wine, a friend of tax collectors and sinners." But wisdom is justified by her sons."

Luke 7:34 The Son of man came, eating and drinking, and you say, "Behold, a voracious man and a drinker of wine, a friend of tax collectors and of sinners." 35 But wisdom is justified by all her children."​

In these verses is the intention to say that wisdom is declared righteous by her sons/children or is it that wisdom is proven to be righteous by her sons/children?

The translators of the Good News Translation chose to have the verse read "is show to be true by its results" for Matthew 11:19 and "is shown to be true by all who accept it" in both cases the passage indicates that justification is a demonstration of the rightness and righteousness of God.

 

[Clare73]

Nouns are not acts or actions,

"The sentence was three years," where the noun "sentence" is the acting of the judge to send him to prison.

In the noun dikaiosis, it is the act of declaring to be righteous, of pronouncing righteous, acquittal; the establishment of a person as just by acquittal from guilt (Romans 4:25, Romans 5:18)

 

[Xeno.of.athens]

"The sentence was three years," where the noun "sentence" is the acting of the judge to send him to prison.

The example that you give "The sentence was three years," Are you sure that "sentence" is a noun in that sentence? Isn't that sentence missing several words as a kind of shorthand? Isn't its fuller form something like, "The decision of the court was a sentence of imprisonment for three years."

Sentence VERB

1. declare the punishment decided for (an offender):

 

[fhansen]

NT usage determines the meaning of words and phrases in Scripture.

Yes, and a declaration of righteousness can be the result of a person acting rightly. The act of faith, driven by grace, is a right act that pleases God immensely, and obviously not a work of the law. Faith must precede any other act because we must first turn to God before we can attain to any righteousness that we were created to have. Again, Adam thought he could go it alone just fine, with his "own" morality. He was wrong. So, again, Rom 5:19 spells out the dynamic clearly enough:
“For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made (katastathēsontai) righteous (dikaioi).” (NIV)

 

[Clare73]

The example that you give "The sentence was three years," Are you sure that "sentence" is a noun in that sentence? Isn't that sentence missing several words as a kind of shorthand? Isn't its fuller form something like, "The decision of the court was a sentence of imprisonment for three years."

That would be another more informative sentence.
Grammatically, both are sentences.