Doctrinal Exposition of Justifcation by Faith
1. Wrath of God revealed against all of unrighteousness
of men, and all men are sinners in need of justification.
- Gentiles (not yet called by name, who do not have
the Law of Moses as do the Jews) are unrighteous
- God will be impartial toward Jews and Gentiles,
judging each according to the light he has
- Jews,notwithstanding their advantages (including
possession of the Law of Moses), are unrighteous
- Therefore, all the world (Jew and Gentile alike) is
guilty before God on the basis of works--with no
possibility of justification through works of law--
hence, all alike under the wrath of God and in need of
righteousness of God (3:9-20).
2. Righteousness of God for sinners now being
- Righteousness apart from law, but witnessed by the
law and the prophets (v.21; cf. 4:1-25)
- Righteousness through faith in Jesus Christ for
all, for all have sinned and fall short of the glory of
- Free (unearned, undeserved) justification, by grace
of God, through the redemption that is in Christ -- God
having set him forth as a propitiation through faith in
his blood, in order to be just and the justifier of him
who believes in Jesus (vs. 24-26).
- Righteousness that excludes glorying -- because it
is by a law of faith and not by a law of works, (vs.
27-28).e. Righteousness by faith for the circumcised
Jew and the uncircumcised
- Gentile alike, because God is alike the God of both
- Righteousness which, though it is by faith, does
not make law of no effect but rather establishes it
(vs.31)--law being useless only for justification, not
for other purposes (cf. 1 Tim. 1:8:11): To restrain
sin, to increase consciousness of sin, to serve as
tutor to bring us to Christ; also to furnish
prophecies, types, and shadows of what we have in
Christ (cf. Col. 2:16-17; Hebrews. 10:1).
3. Righteousness by faith exemplified in case of Abraham
and described by David, as witnessed by Old Testament
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- Abraham’s faith rather than his works counted for
righteousness (see Gen. 15:6) -- hence, reckoned as of
grace, not of debt, as described by David (see Psalm.
32:1-2), his sins being forgiven and therefore not
reckoned against him (vs.1-8).
- Abraham counted righteous by faith before and
without circumcision (as well as after it), that he
might be the father of all who believe, whether they be
circumcised or uncircumcised (vs. 9-12).
- The inheritance promised to Abraham and his seed
was not to be received through law but through the
righteousness of faith -- that it might be according to
grace and sure to all seed -- not only to that which is
of law (Jews) but to that of other nations (Gentiles)
as well, who are of the faith of Abraham -- having
faith in him who gives life to the dead and calls
things that are not as though they were (vs.
- Abraham, when good as dead (procreationally),
through faith received strength to perform (to beget a
son) and become the father of many nations, which faith
(as well as previous faith, according to Genesis 15:6)
was reckoned unto him for righteousness (vs.
- That Abraham’s faith was thus reckoned was not
written for his sake alone, but for ours also, to whom
faith shall be reckoned for ritghteousness if we
believe on him who raised Jesus our Lord from the dead,
who (Jesus) was delivered for our transgressions and
raised for our justification (vs. 23-25).