Tag: Righteousness

Turned Aside unto Vain Jangling

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1 Timothy 1:5-7 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: From which some having swerved have turned aside unto vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm. 

‘End’ [Greek: telos] Here it means the design of the commandment is love. The fables and genealogical questions lead to strife and debate, and the dispensation of God leads to love through faith.

‘Charity out of a pure heart, and of a good conscience, and of faith unfeigned.’ Three blessings of love: A pure heart (Matt. 5:8); a good conscience; a faith unfeigned or sincere.

‘Conscience’ [Greek: suneidesis] is joint knowledge of God and man; knowledge of our acts, state, or character as to right and wrong; the faculty, power, or principle which decides the lawfulness of our actions and affections, and approves or condemns them; the moral faculty or sense; consciousness of actions; the eye, judge, and guide of the inner man. Used 32 times. The word “conscience” is not found in the Old Testament.

Twelve kinds of conscience: Awakened (John 8:9); Seared (1Tim. 4:2); Purged (Heb. 9:9, 14; 10:2); Pure (Acts 24:16; 1Tim. 3:9; 2Tim. 1:3); Weak (1Cor. 8:7, 12, 13); Defiled (Tit. 1:15); Witnessing (Rom. 2:12-15; 9:1; 2Cor. 1:12); Good (Acts 23:1; 1Tim. 1:5, 19; 1Pet. 2:19; 3:16, 21; Heb. 13:18); Convicting or healthy (Matt. 27:3); Satisfied (1Cor. 10:25-29); Evil (Heb. 10:22); Perfect (Heb. 9:9).

‘Swerved’ [Greek: astocheo] to miss the mark; to fail. Translated swerve from (1Tim. 1:6); and err (1Tim. 6:21; 2Tim. 2:18).

‘Vain jangling’ [Greek: mataiologia] empty arguments; many words with little sense, and that are not worth hearing (cp. Tit. 1:10).

‘Desiring’ [Greek: thelo] wish or desire; the emotional element that leads to consequent action, and in which the natural impulse is stronger than the reasoned resolve. Translated “will” 174 times; “desire” 16 times; and other ways 15 times. Many today have a passion for titles but not the qualification (2Tim. 3:7).

The Righteous Judgment of God

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2Thessalonians 1:5-6 Which is a manifest token of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer: Seeing it is a righteous thing with God to recompense tribulation to them that trouble you

‘Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God.’ Two effects of tribulation: A guarantee of the righteous judgment of God in punishing persecutors for their rebellion against Him and His people (1:5-6) and a guarantee of the rewards of those who endure persecution.

‘Righteous judgment of God.’ All God’s judgments are righteous and based upon the law of sowing and reaping (1:5-6; Gal. 6:7-8; Deut. 32:4). God demands justice of man in judgment (Lev. 19:15, 35; Deut. 1:17; 16:18-19; 24:17).

‘Counted worthy of the kingdom of God.’ From Luke 21:36; Acts 5:41 and Hebrews 3:3 we see that we must be worthy, that is to have or show the qualities that deserve the specified regard.

‘Righteous thing with God to recompense tribulation to them that trouble you.’ Righteous for God to trouble troublemakers and give rest to the troubled when the Messiah comes (1:6-7). At this time all persecutors will be dealt with; all who are persecuted will be given rest and be allowed to enter the eternal kingdom (Matt. 16:27; 25:31-46; Zech. 14:1-21; Rev. 19:1-21).

Charity

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1Corinthians 13:1-7 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profits me nothing. Charity suffers long, and is kind; charity envies not; charity vaunts not itself, is not puffed up, Does not behave itself unseemly, seeks not her own, is not easily provoked, thinks no evil; Rejoices not in iniquity, but rejoices in the truth; Bears all things, believes all things, hopes all things, endures all things.

‘Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.’ Paul here shows the possibility of exercising gifts in a backslidden condition (13:1-3), as Solomon did (Eccl. 2:9).

‘Tongues of men and of angels’ – This suggests that those who speak with tongues could be using earthly and angelic languages.

‘Charity’ [Greek: agape] spontaneous and divine love, the unconditional love that God has for us. It is more eternal than gifts. Nine ingredients of divine love: Patience- love passive: no hurry; suffers long; bears, believes, hopes, and endures all things (13:4, 7). Kindness- love in action: never acts rashly or insolently; not inconsistent, puffed up, or proud (13:4). Generosity- love in competition: not envious or jealous (13:4). Humility- love in hiding: no parade; no airs; works then retires (13:4). Courtesy- love in society: does not behave unseemly; always polite; at home with all classes; never rude or discourteous (13:5). Unselfishness- love in essence: never selfish, sour, or bitter; seeks only good of others; does not retaliate or seek revenge (13:5). Good temper- love in disposition: never irritated; never resentful (13:5). Righteousness- love in conduct: hates sin; never glad when others go wrong; always gladdened by goodness to others; always slow to expose; always eager to believe the best; always hopeful, always enduring (13:6-7). Sincerity- love in profession: never boastful and conceited; not a hypocrite; always honest; leaves no impression but what is strictly true; never self-assertive; does not blaze out in passionate anger, nor brood over wrongs; always just, joyful, and truthful; knows how to be silent; full of trust; always present.

The Righteousness Which is of Faith

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Romans 10:5-7 For Moses described the righteousness which is of the law, That the man which does those things shall live by them. But the righteousness which is of faith speaks on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) 

‘That the man which does those things shall live by them’ – perfect obedience was required by the law. Since no man could accomplish this, all people were condemned by the law and cursed by it (Deut. 27:26; Gal. 3:10-13; Rom. 3:19-20). This shows the impossibility of being saved by the law and the fact that all can be saved by the gospel (10:6-13).

‘But the righteousness which is of faith speaks on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above)’ Law righteousness demanded perfect obedience; faith righteousness asks only confession of sins and surrender to God who, by the Holy Spirit, sets free from the law of sin and death (8:2), transforms the nature and life (1Cor. 6:11; 2Cor. 5:17-18), fulfils in man the righteousness of the law (8:3), and makes man righteous in Christ (4:1-25; 10:6-13; 1Cor. 1:30; 2Cor. 5:21;).

‘Who shall ascend into heaven? … Or, Who shall descend into the deep? … But what said it?’ This is quoted from Deuteronomy 30:12-14. Paul here simply shows that people do not have to search for Christ or the Word of the gospel, for it is near them and only needs to be acted upon. It is like the law in Deuteronomy 30:12-14: they did not have to search for it; they already had it if they would recognize it. So people have the gospel that will save their souls if they will accept it.

‘Deep’ [Greek: abussos] meaning bottomless, unbounded by any definite known limits. Christ did descend into the lower parts of the earth to liberate the righteous dead and take them with Him when He ascended on high (Matt. 12:40; Eph. 4:8-10; Heb. 2:14-15).

Because of Righteousness

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Romans 8:6-11 For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But you are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwells in you. 

‘Carnally minded’ – to be “carnally minded” is the same as to “mind the things of the flesh,” and to be “spiritually minded” is to “mind the things of the Spirit” (8:5).

‘Carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be’ – minding the sins of the flesh is enmity with God (8:5). Such a mind will not obey the law of God, nor can it because it submits to sin. When it ceases to rebel then it ceases to sin. As long as it lives in rebellion it cannot please God (8:7-8).

‘But you are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you’ You Christians are not minding the things of the flesh, but of the Spirit, if the Spirit dwells in you. If you do not have the Spirit you do not belong to Christ. If Christ is in you (2Cor. 5:17-18), the body is dead to all sin, and the Spirit dominates your life as you live to all righteousness (8:10). If this is true, you can expect quickening for your mortal bodies by the Spirit that dwells in you (8:11).

‘Because of righteousness’ righteousness defined: Some argue that this righteousness is not personal holiness of obedience to the gospel, but mere legal righteousness – the righteousness of the law – and that it does not prove a man to be saved from sin, or born again. However, this is but human theory. If it was the righteousness of the law that is what must be fulfilled in those who are born again (8:1-4). Whatever the kind of righteousness it was something that: One could turn away from (Ezek. 3:20); if he did turn from it he committed iniquity or sin; he died if he left it and went into sin (Ezek. 3:20; 18:24-26; 33:13, 18); it would not be remembered if he did turn from it to commit sin (Ezek. 3:20); it gave him life as long as he kept it and did not turn from it to commit sin (Ezek. 3:21; 18:24); he had it until he did sin (Ezek. 3:21); it would not deliver him from death if he left it; but if he kept it he lived (Ezek. 33:12).

We have to conclude that if it had the power of life and death in it, depending on whether one kept it or not, then the kind of righteousness here is that which God demands in the New Testament of those who are born again (Matt. 6:33; Acts 10:35; Rom. 4:3-22; 6:13-20; 8:4; 1Peter 2:24). We have no authority to make this righteousness different from what God has always demanded, in both testaments. God requires us to fulfil the righteousness that the law demanded (8:4), so if a person was righteousness under the law for keeping it and one is righteous under grace for keeping it, then what is the difference? If all have been required to live by it, in either testament, then all must have it, or be lost (Ezek. 3:20; 18:24-26; 33:12-13; Jer. 22:3; 33:15; Hos. 10:12). To continue to live the righteous man must not return to sin or die in sin (Ezek. 3:20-21).

‘Quicken’ [Greek: zoopoieo] to make alive (1Cor. 15:22); give life (2Cor. 3:6; Gal. 3:21); and quicken (John 5:21; 6:63; Rom. 4:17; 8:11; 1Cor. 15:36, 45; 1Tim. 6:13; 1Pet. 3:18).

The Wages of Sin

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Romans 6:20-23 For when you were the servants of sin, you were free from righteousness. What fruit had you then in those things whereof you are now ashamed? for the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. 

‘For when you were the servants of sin, you were free from righteousness’ it is emphasized here the fact that a man cannot be a saint and a sinner; holy and sinful; and cannot serve God and satan, or be a servant of sin and righteousness at the same time (Matt. 6:24).

‘Fruit’ used here to refer to good and evil results (6:21-22; 7:4-5; Gal. 5:22-23; Eph. 5:9; Php. 1:11, 22; 4:17; Heb. 12:11).

‘Things whereof you are now ashamed? for the end of those things is death’ – Sin has two main results: Present shame and emptiness (6:21); and future, eternal death and hell, the end of a life of sowing to the flesh (6:21-23; 8:13; Gal. 6:7-8; Rev. 20:6, 10-15).

‘Now being made free from sin’ – now, in the present life people are free from sin in Christ (2Cor. 5:17-18).

‘Become servants to God’ a change in masters means a change in service (Matt. 6:24).

‘You have your fruit unto holiness, and the end everlasting life’ – Righteousness has two main results: Present holiness of life (6:22); and future and eternal life, the end of a life of sowing to the Spirit (6:22-23; 8:13; Gal. 6:7-8).

‘Wages’ [Greek: opsonion] meaning recompense or wages. Divine justice is under obligation to give sinners their wages or be in debt to them forever (Luke 12:5; Rev. 20:11-15).

The present state of all men outside of Christ is that of being depraved, polluted and corrupt in all his nature. His understanding is darkened (Eph. 2:3; 4:18); his conscience defiled (Heb. 10:22); his will obstinate and rebellious (Rom. 8:7); his affections carnal and sensual (Eph. 2:1-3; Gal. 5:19-21; Mark 7:19-21; Rom. 1:18-32; 1Cor. 6:9-11); his thoughts evil continually (Gen. 6:5; 2Cor. 10:4-5); his heart full of abominations (Jer. 17:9; Mark 7:19-21; Rom. 1:18-32); and his life and conduct devoted to living in divers lusts and pleasures of all kinds (1Cor. 6:9-11; Gal. 5:19-21; Eph. 2:1-3; Rom. 1:18-32). He is a “servant of sin” (John 8:34); “unrighteous” (1Cor. 6:9-11; Ps. 51:5; Eph. 2:1-3); “dead in trespasses and sins” (Eph. 2:1-9); “alienated from God” by wicked works (Col. 1:20-22); “separated” from God by his sins (Isa. 59:2); “without hope, and without God” in the world (Eph. 2:11-13;4:13-32; Rom. 3:9-25); blind to the truth (2Cor. 4:4; Eph. 4:18); lustful (Eph. 2:3); and doomed to eternal death and Hell (Rom. 6:23; Matt. 25:41, 46; Rev. 14:9-11; 19:20; 20:11-15; 21:8; Jude 1:7; Isa. 66:22-24).

‘Gift of God is eternal life through Jesus Christ’ eternal life is a free gift (5:15-18; Eph. 2:8-9; John 10:28). People merit hell, but not eternal life. Jesus Christ alone procured it and gives it freely to all who believe (John 3:16; 6:27; Rom. 3:24).

Justification

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Romans 4:25 Who was delivered for our offences, and was raised again for our justification. 

‘Who was delivered for our offences, and was raised again for our justification’ He died for our sins (1Pet. 2:24) and was resurrected for our justification (Rom. 5:10; 1Cor. 15:1-23).

‘Justification’ seven facts about justification [Greek: dikaiosis] the act of God declaring people free from guilt and acceptable to Him and counting them righteous (3:25; 5:18). Dikaioma is only another word rendered “justification” (5:16). Justification is by faith (3:24-4:25; 5:1; Gal. 2:16; 3:24). Justification is the universal remedy for sin (3:24-4:25). Justification a fulfilment of the Abrahamic covenant (4:1-25). Justification by faith illustrated: Abraham before the law (4:1-4, 9-25) and David under the law (4:5-8).

Justification of believers is by: (1) God (3:26); (2) Christ’s resurrection (4:25); (3) Holy Spirit (1Cor. 6:11); (4) Blood (3:24-28); (5) Grace (3:24; Tit. 3:7); (6) Faith (Acts 13:39; Rom. 5:1); (7) Prayer (Luke 18:14); (8) Obedience (5:18).

Eight results of justification by faith: (1) Peace with God (5:1); (2) Access by faith into grace; (3) Standing in grace; (4) Joy and hope (5:2); (5) Joy in tribulations (5:3-5); (6) Love of God in the heart (5:5-8); (7) Holy Spirit given to us (5:5; 8:9); (8) Saved from wrath (5:9-10). Seven Ways that “justification” is used: To declare what one is (1Tim. 3:16); to esteem a thing properly (Mat. 11:19); to commend or praise (Luke 7:29); to clear from all sin (1Cor. 4:4); to declare righteous (Mat. 12:37); to set free or escape from (Acts 13:39). to pardon sin (3:20-28; 4:2; 5:1, 9; 8:30; Luke 18:14; 1Cor. 6:11; Gal. 2:16-17; 3:11, 24; 5:4; Tit. 3:7).

We Conclude

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Romans 3:26-28 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believes in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law.

‘At this time his righteousness: that he might be just, and the justifier of him which believes in Jesus’ God is now ready to declare His readiness to impart His righteousness by faith to penitents and can now be just in justifying them by His grace (3:24-26).

‘Righteousness’ [Greek: dikaiosune] found 92 times and always translated “righteousness.” The English word is found 305 times in Scripture. It always means the doing of what is right. Fourteen facts about righteousness: Revealed in the gospel (1:17); not commended by unrighteousness (3:5); manifested apart from the law (3:21); witnessed by the law and prophets; freely given to all alike (3:22-25); imputed by faith without works or law (3:22; 4:3, 5, 13, 22). It is God’s righteousness in remitting sins through Christ (3:25; 1Jn. 1:9). It is Christ’s righteousness because He did all that was required of God to redeem people (5:18; 2Cor. 1:1-24). The medium of grace reign (5:21); a requirement of saints (6:13-20); and it produces life (8:10). The law required it, but could not give it (8:4; 9:31-32; 10:4-6); produced by the Holy Spirit (14:17). Conditions of receiving it (3:22; 4:1-5:11; 6:13-19; 8:1-10; 10:9-10).

‘Where is boasting then? … By what law? of works?’ Here (3:27-28) we have the second dialogue between Paul and the Jew. Paul has been proving from Romans 3:9 that the Jews are as guilty and condemned as the Gentiles and that both must be saved by the redemption in Christ. The Jew, finding his boasted religion of Romans 2:17-29 of no merit at all to save his soul, interrupts (as Paul anticipates) and asks, “Where does our boasting come in with such a program of salvation without works and the law? Have we no merit of our own? Do we not have anything accruing to us from our 1,700 years of circumcision and the Mosaic covenant?” Paul answers, “It is completely out-your boasting.” The Jew responds, “By what law? of works?” Paul says, “By the law of faith-you have sinned and you need forgiveness. The law of works cannot pardon. It requires obedience and only kills if transgressed. Faith alone in Christ will pardon and cancel the death penalty” (3:27-28; Eph. 2:8-9).

‘Boasting’ ten things that people boast about: bargains (Pro. 20:14); security (Pro. 27:1); religion (Rom. 2:17-29); strength (1Sam. 17:8-10); conquest (Isa. 10:8-16); gifts (Pro. 25:14); riches (Ps. 49:6); sins (Ps. 94:4); plans (Jas. 4:13-17); and power (Luke 10:17). The only boasting allowed is “in the Lord” (2Cor. 10:12-18).

‘Conclude’ to arrive at a judgement or opinion by reasoning. ‘That a man is justified by faith without the deeds of the law’ to be saved through faith in Christ’s atonement and not through the Law of Moses.

The Knowledge of Sin

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Romans 3:11-20 There is none that understand, there is none that seek after God. They are all gone out of the way, they are together become unprofitable; there is none that do good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes. Now we know that what things soever the law said, it said to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. 

‘They are all gone out of the way, they are together become unprofitable; there is none that does good, no, not one’ This is true of all people (Isa. 53:6; Rom. 1:21-32; 3:23; 5:12-21).

‘Unprofitable’ [Greek: achreioo] to make useless. The whole mass of mankind is as a slain, putrid mass thrown together in heaps.

‘Open sepulchre’ by malicious and cutting words they kill and bury the reputation of people. As a tomb is opened and the stench of putrefaction is unbearable, so their throats spue forth poison (3:13-14).

‘Asps’ [Greek: aspis] adder (Ps. 140:3; Deut. 32:33; Job 20:14-16; Isa. 11:8).

‘No fear of God before their eyes’ the same as in Romans 1:32. Not one charge is listed here but what can be traced in case histories of both Jews and Gentiles.

‘To them who are under the law: that every mouth may be stopped, and all the world may become guilty before God’ For fear the Jews might think Romans 3:10-18 do not apply to them, Paul here says that they apply to all under the law that every mouth might be stopped and the whole world becomes guilty before God. ‘By the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin’ even if the Jews had not broken the law, they could not be justified. The law could only condemn, not justify (3:21-31; 7:7-25).

God’s Righteousness Upheld

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Romans 3:1-5 What advantage then has the Jew? or what profit is there of circumcision? Much every way: chiefly, because that unto them were committed the oracles of God. For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, but every man a liar; as it is written, That thou might be justified in thy sayings, and might overcome when thou are judged. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who takes vengeance? (I speak as a man) 

‘What advantage then has the Jew? or what profit is there of circumcision?’ Circumcision only profited if the law was kept (3:25).

‘Much every way: chiefly, because that unto them were committed the oracles of God’ This answers the questions of Romans 3:1. Being entrusted with the oracles of God and all the external advantages were not sufficient to save the soul (3:21-31; 4:1-25; 8:3-4; Gal. 3:10-14).

‘For what if some did not believe? shall their unbelief make the faith of God without effect?’ People’s unbelief cannot undo the effects of God’s faithfulness.

‘God forbid’ this answers the questions of Romans 3:3. “God forbid” is found 15 times in the New Testament (3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11; Luke 20:16; 1Cor. 6:15; Gal. 2:17; 3:21; 6:14), and 9 times in the Old Testament (Gen. 44:7, 17; Jos. 22:29; 24:16; 1Sam. 12:23; 14:45; 20:2; 1Chron. 11:19; Job 27:5). Only in 1Chronicles 11:19 is it a literal translation of the original language. In all other places, it is a cultural idiom of the King James translators expressing a strong negative. Literally, may it never be.

‘Let God be true, but every man a liar’ let no man say that God has failed in keeping His word with any man. Let man examine himself and his ways to see if he has not failed to meet conditions so God can fulfil His promise. ‘That thou might be justified in thy sayings, and might overcome when thou art judged’ quoted from Psalm 51:4.

‘Thou are judged’ when God is judged or when He judges man by man, He always comes out justified because He is faithful in all His ways (Ps. 119:86, 138; Deut. 7:9; 1Cor. 1:9; 10:13). ‘But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who takes vengeance? … for then how shall God judge the world? For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? And not rather … Let us do evil, that good may come? … What then? are we better than they?’ Paul states that if their sins magnify the mercy and goodness of God then, the more wicked they are the more God can be glorified. If they thus glorify God, would He not be unjust in casting them off? It is only natural for Paul to reason this way for all his countrymen are involved. Typical how most people believe today: they think because Christ has died for their sin, they can continue therein. Nothing is more further from the truth, because Christ came to set us free from the bondage of sin not to provide a way for us to keep on living in sin (1Jn. 3).