This is “The Righteousness of God is the Place Where Obedience and Faith Intersect—Part 1—What is the Righteousness of God?”

 

1. Pose the Central Questions

 

Inevitably, the central question facing Messianics is how does one balance a life of Torah-honoring with that of Trusting Faith in Yahoshua Messiah.

 

Denominationalism, for instance, vehemently rejects any attempt by God’s people to be Torah-honoring. Messianics, on the other hand, tend to place much of their day-to-day focus on being Torah-honoring, paying less attention to matters of faith.

 

Secular dictionaries define faith as that which one has complete trust or confidence in. When used in connection to things of faith, we’re talking about a strong belief in Elohim or in the doctrines of a religion, based on spiritual apprehension rather than proof.

 

The writer of the Cepher of Hebrews defined faith as:

 

“The substance of things hoped for, the evidence of things not seen” (11:1).

 

The Greek word in the Brit Hadashah for faith is “pistis,” which means having a conviction of the truth of anything, belief; conviction or belief respecting one’s relationship to Elohim and set-apart things; the conviction that Elohim exists and is the creator and rule of all things, the provider and bestower of salvation through Mashiyach; a conviction or belief that Yahoshua is Mashiyach, through whom one obtains salvation (Heb. 11:6).

 

In the Hebrew, the term for faith is ‘emuwn {ay-moon}, which means trusting, faithfulness; to be certain or to believe.

 

As members of the true Faith once delivered, one of our core understandings is that one must be Torah-honoring or obedient and possess faith in the personal ministry of Yahoshua our Mashiyach. Unfortunately, due to inherent difficulties associated with some of the Apostle Shaul’s writings, it would appear on the surface that the great apostle to the Gentiles rejected Torah-keeping by the elect of Yah, while promoting faith as the only means by which he/she is to live (Rom. 3:27; Gal. 2:16; 3:2-13). Now, these are critical passages that when read out of context, would certainly lead one to believe that Torah-obedience by Yah’s elect has been done away with. And we will certainly tackle these and other similar passages as we progress along in this Paul and Hebrew Roots Series.

 

Conversely, we have the Apostle Ya’achov (aka James) come out strongly in favor of Torah-keeping which he describes as works (Jas. 2). The half-brother of our Master, goes even so far as to ask whether one is saved by faith alone, absent works (Jas. 2:14). And we find later on in the apostle’s reasoning he declares that faith without works is dead (2:20)  and that one is justified by his/her works in addition to his/her faith (2:24).

 

Who’s right here? Paul or James? Or maybe, both are right, but each is seeing this thing from two different perspectives.

 

And the answer is both. James is quite easy to follow in his explanation of the critical balance that exists between faith and Torah-living. Shaul, on the other hand, tends to be a bit more focused on proving his point that works of the Law/Torah won’t save an elect. However, we will find later on in this very letter that he he does affirm the centrality of Torah in a believer’s life in association with his/her faith (Rom. 3:31).

 

In this first installment of our series within a series, which I’ve entitled, The Righteousness of God is the Place Where Obedience and Faith Intersect, our focus passage being Romans 3:21-22, we will discuss how Yehovah’s righteousness is the fulcrum of the elect’s believing/trust faith and his/her obedience to the terms of their covenant relationship with the Almighty.

 

 

 

1. Rehash Point of Last Post and Tie into This Discussion

 

Context is the heart of most, if not all of my scriptural studies. And as I’ve mentioned throughout the many installments of this Paul and Hebrew Roots series: Because Shaul is, in so many places in his writings, hard to understand (2 Pet. 3:15-16), it is imperative that we read and study his writings within framework and context of the letter the passage of interest is contained, as well as within the framework and context of all his letters and the whole of scripture.

 

Failure to read and study Paul’s writings in its proper context, again, because of the apostle’s challenging writing style, may lead one to inaccurately interpret the content of his writings, which in turn will lead one to “…wrest [or twist his writings], as they do also the other scriptures, unto their own destruction. (2Pe 3:16 KJV)

 

And so we strive to avoid such misunderstanding and the potential to twist the apostle’s divinely inspired writings by framing our focus passage(s) within its proper context.

 

So let’s conduct a quick context review of Romans, leading up to our focus passage of 3:21-22.

 

• The Gospel (aka, the Besorah) that Shaul was sent to preach was to both Jew and Greek (1:15-16). That Besorah or Gospel reveals the Righteousness of Elohim, which we will discuss in our discussion today. And now, as in the past, the one who would be righteous is called by Elohim and by the apostle here in this letter to the Romans, to live by faith (1:17).

 

• As Yah revealed to Habakkuk, the wrath of Elohim is leveled against all ungodliness and unrighteousness. All humanity stands guilty before Yehovah because it inherently knows Yah exists and knows the difference between right and wrong, but still insists on living lives of sin (1:18-32).

 

• Thus, Yah’s pending judgment against wicked humanity will be righteous, as He will judge all according to their deeds and the workings of their hearts, irrespective of them being Jew or Gentile. Yah is no respecter of person. And the apostle writes about Yah judging humanity according to where each individual falls out. Each will be judged either within the framework of Torah or outside the framework of Torah (2:1-16). [Listen to or read our related post entitled: “What Did Paul Mean by Being Under the Law?”]

 

• Then Shaul levels a rather harsh criticism of some of his kinsmen, who we described as religious Jews. The apostle makes the earth-shattering statement that a Jew is one who is a Jew inwardly as opposed to one outwardly (in particular attacking the Judaizers’ ferocious enforcing of physical circumcision mandates on those Gentiles entering the Faith—similar to what we’re seeing out there in the secular world today with mandates, heh?). We discussed extensively the realities associated with Shaul putting into a proper perspective one’s Jewishness (I.e., the religious Jew’s reliance on their heritage, biology, their religion, and traditions) as it related to their salvation. [Listen to or read our related series within a series entitled: “A Question of One’s Jewishness.”] According to Shaul, the Jew is no better than their Gentile counterparts, especially when it comes to questions of one’s eternal security or right-standing before Yehovah. Therefore, the Jew must not place their trust in their Jewishness (2:17-3:8).

 

• Shaul then puts forth the fundamental notion or premise that humanity, on its own accord, is inherently unrighteous in all its ways, while conversely, Yehovah is righteous in all His Ways. [Listen to or read our related post entitled: “Let God be True and Every Man a Liar.” The apostle goes so far as to assert that not even the works of the Law or the works of Torah (we’ll discuss what works of Torah or the Law likely means in this context) will not save a person. At the time, this was no doubt shocking to the converted religious Jews of his day. But Shaul corrected this erroneous belief by asserting that one’s faith in Yahoshua and His Personal Ministry saves a person. It is the chosen one’s faith that results in his/her having righteousness or right-standing imputed unto them by Yehovah (3:9-20).

 

Pretty cut and dry, heh?

 

Contrary to denominationalism conventional wisdom, the apostle was not thrashing or rejecting Torah or Torah-keeping by Yah’s elect. Nor was he rejecting his kinsmen and their religion; just their hypocrisy and their flagrant rejection of a faith-based, obedient covenant relationship with the Eternal, and their stubborn reliance on their Jewishness as the basis for their right-standing before Yehovah.

 

The apostle was simply introducing his Messianic Roman readers to the fundamental realities and application of Yehovah’s righteousness in light of humanity’s (all of humanity) desperate need of a savior. All-in-all, the apostle extols the crucial role an elect’s faith plays in his/her being justified before a holy and righteous Elohim.

III. The Righteousness of Yehovah Manifested Through Faith and an Obedience of Faith

 

Our focus passage reads:

 

“But now, the Righteousness of Elohim without Torah, is manifested; and Torah and the prophets testify of it; even the righteousness of Elohim, which is by faith in Yahoshua the Mashiyach, for everyone and on every one that believes in Him: for there is no distinction…” (3:21-22; AENT).

 

The Righteousness of God Manifested

 

The phrase “But now” in verse 21, separates out for the apostle’s readers, at least two-historical-time-periods in human history where the Righteousness of Elohim was manifested. [Read or listen to our related discussion entitled: “The Righteousness of God Revealed From Faith to Faith.”] The first go-round was via or in the Torah. But now, in Shaul’s day, it was being manifested through faith in the Person and Personal Ministry (that is, in the atoning work) of Yahoshua haMashiyach.

 

I want to examine the concept of the “Righteousness of God/Elohim” in greater detail later on in our discussion here today. But for now, let’s continue analyzing the various components of verse 21.

 

“Without the Law” is Misleading to Modern Readers

 

The KJV’s rendering of “without the law” (”choris nomos”) is terribly misleading to modern readers. It certainly feeds the anti-Torah monster of denominationalism. For the ancient Greek phrase “choris nomos” should not be interpreted from the standpoint of Torah having no purpose or role in the “Righteousness of Elohim.” But rather, and more accurately I might add, “outside the confines of Torah” or the Law.

 

 

Torah and the Prophets Attested of God’s Righteousness

 

Torah attested to the Righteousness of Elohim by defining what sin is, revealing how depraved humanity was because of sin, and humanity’s dire need of a savior whom Yehovah Himself would provide. Simply recall Avraham’s prophetic pronouncement to his son Yitshaq:

 

⁸ My son, God will provide himself a lamb for a burnt offering: (Gen 22:8 KJV).

 

Torah, along with the whole of Tanach, attested to this reality. It just so happens that Yehovah, in Shaul’s day, officially and fully revealed this prophesied reality in the Person and Personal Ministry of Yahoshua haMashiyach. And this explains what Shaul meant by the phrase “without” or “outside of Torah.”

 

Torah Alone Does Not Bring One to Righteousness

 

Contrary to Jewish conventional wisdom of Shaul’s day, Torah in and of itself was not the complete vehicle or means for one to be deemed or imputed righteous by Yehovah. Obedience to Torah was a piece of the equation for Yah’s people to realize the Righteousness of Yehovah. The missing component was always alluded to by both the Torah and Yehovah’s prophets of old.

 

God’s Salvation Imputed in Response to a Trusting Faith

 

And with the advent and personal ministry of Messiah, the fullness of true salvation was manifested and in full operation. Praise Yah! So both Torah and the Prophets preached salvation—that is the conference of righteousness or right-standing to Yehovah’s chosen ones–through faith.

 

Abraham’s Example of the Righteousness of God

 

Again, we have before us the fitting example of Avraham, who by his unshakable faith in Yehovah as His Elohim, was credited or imputed righteousness by Yehovah (Rom. 4:3, 9; Gal. 3:6; Jam. 2:23). In all these testimonies, it is recorded that Avraham believed Yehovah and it was counted unto him for righteousness.

 

Torah-Keeping In and Of Itself Saves No One, But…

 

Christian commentators use this passage, as they do several others of Shaul’s writings, to disparage Torah-keeping/Torah-living by Yah’s people. These choose to focus on the fact that Torah-keeping/Torah-living in and of itself does not bring one into right-standing before Yehovah. Which is not entirely true.

 

What most, if not all, Christian commentators—who are in most cases, operating from an anti-Torah perspective—are ignoring is the fact that one’s trusting faith must naturally lead to one’s obedience to Yah’s instructions in righteousness; all of which is part and parcel of a covenant relationship with Yehovah. [Listen to or read our related discussion entitled: “The Righteousness of God Revealed From Faith to Faith.”] Like Avraham, one’s true faith will compel him/her to walk in obedience to Yah’s instructions in righteousness.

 

Keep My Commandments if you Love Me

 

Our Master’s plea was quite compelling:

 

“If you love me, keep my commandments” (Joh. 14:15; KJV).

 

In other words, the Master was saying to His disciples: “If you are truly my disciples and you’ve given your all to follow me (that is, you love me over anything and anyone else in your life by comparison), then keep my instruction; My commandments.” And since Master did only that which He saw His Father do and preach only that which He received from His Father, one can logically conclude that Yahoshua’s commandments were the very same commandments as Yehovah’s (Joh. 5:19). Indeed, Master was the walking, talking Torah.

 

Denominationalist Commentators See No Room For Obedience—Just Cognitive Trusting Belief

 

 

These promote a cognitive recognition that Yahoshua Messiah died for our sins, but deny the requirement for us to die—despise our own will, but esteeming only Abba’s Will. Many recognize that Yah’s Ruach haKodesh-His Holy Spirit—inscribes Yehovah’s Torah on the fleshly tables of the convert’s heart as a critical part of the sanctification process. But these see no role for themselves beyond their confession of faith in their understanding of Yah’s sanctification process. These possess no skin in the game. They see no need to die to self and walk in obedient covenant relationship with the Almighty.

 

Works Must Work in Conjunction With Faith

 

But wasn’t it the half-brother of our Master, James the Just, who emphatically asserted that:

 

“Faith without works is dead” (Jas. 2:18).

 

Is Paul Off or What?

 

But wait: Isn’t Shaul saying here in our focus passage that Torah-living/Torah-keeping has no role whatsoever in one receiving right-standing or imputed righteousness before our holy and righteous Elohim?

 

What Shaul is saying in part here is that, just possessing or having knowledge of Torah will not put anyone in right-standing with Yehovah. (Again, we dealt exclusively with this premise in our 4-part series entitled “A Question of One’s Jewishness.”)

 

In fact, one can be blameless in their keeping of Torah, but still not in right-standing before Yehovah. This is due to one placing their trusting-faith in their Torah-keeping alone and not in their trusting-faith-based relationship with the Eternal through the provisions brought about by Yahoshua’s and His Personal Ministry (or rather, Yeshua’s atoning sacrifice).

 

Recall, this is precisely what the religious Jew of Shaul’s day was doing, and it took Shaul to call them out on it—Romans 2. We in fact dealt with this reality in our series within a series entitle: “A Question of One’s Righteousness.” I would encourage you, if you’ve not already done so, to reference those discussion as you are so led.

 

Torah-Keeping/Torah-Living is Still a Requirement—Don’t Be Fooled

 

Now, [this in no way means], and mind you, this is where denominationalism tragically goes off the rails so to speak in regards to Yah’s people obeying His instructions in righteousness, this in no way means we are not required to obediently walk out Torah in conjunction with our trusting faith in Mashiyach.

 

We did a post entitled “Is Torah-Keeping Required for Salvation” where we determined that Torah-keeping is necessary for one’s salvation despite denominationalism’s conventional wisdom to the contrary. Again, Torah-keeping or works of the Law/Torah, alone will not earn one salvation or right-standing before Yehovah. He requires a trusting faith in Him and His Mashiyach first and foremost. But then Yah requires His chosen ones walk in obedience to His instructions in righteousness. I would go even so far as to say that our Faith and our covenant relationship with the Eternal compels us to seek higher heights and deeper depths in our keeping of Yah’s instructions in righteousness, not the opposite.

 

Humanity Judged Either Within or Outside the Framework of Torah

 

 

Remember, Shaul himself asserted that every un-converted soul would ultimately be judged either within or outside the framework of Torah (Rom. 2:12—Listen to or read our discussion on this very premise entitled: “What Did Paul Mean by Being Under the Law Part 1). So, no matter how the denominationalists spin this critical issue, one cannot get around the fact that Torah-keeping/honoring/living are essential to an elect’s walk with Messiah and ultimately being justified before Yehovah.

 

Another Example of Shaul’s Hard-to-Understand Reading Style

 

Unfortunately, I identify, as did the Apostle Peter/Kefa, Shaul’s writing style as the basis for a great deal of confusion as it relates to questions surrounding the delicate balance that exists between one’s faith and one’s obedience to Yah’s instructions in righteousness. For on the surface it would seem the apostle is stipulating that one’s obedience to Abba’s instructions in righteousness has nothing whatsoever to do with the elect of Yah being saved or justified and that one’s justification comes only as a result of his/her faith.

 

This which the apostle writes concerning faith being the only element by which one receives righteousness conflicts with that written by James the Just who wrote that faith without works is dead (Jam. 2:18-26)? It certainly seems to be the case; at least on the surface it does.

 

Recall that Shaul informed his Roman Messianic readers that Avraham’s faith was credited to him as righteousness (Rom. 4:1-16). And further along in this 3rd chapter the apostle wrote:

 

“…it is by faith a man is being made righteous, and not by the Works of Torah” (Rom. 3:28; AENT).

 

The Works of the Law Introduced

 

What does Shaul mean by the phrase “Works of Torah/Law?” Well, as we progress further along in our discussions in this series within a series, we will closely examine what Shaul meant by works of the Law/Torah. And we will find that this phrase may not mean what it appears to mean on its raw surface. (This discussion will be forthcoming in a few weeks.)

 

But suffice to say, by the time we get to the end of this series within a series, we will find that Shaul was not in the least saying that one’s obedience to Abba’s instructions has no role in his/her being saved or justified. In fact, as a sneak peak, we have somewhat of a clarifying passage that proves the opposite: That Torah-Living is required of Yah’s people:

 

“Do we then nullify Torah by faith? May it never be! On the contrary, we establish Torah” (Rom. 3:31; AENT).

 

Boom! Drop the mike! The apostle has left the room! 

 

 

Contextually Understanding What Paul Means by the Righteousness of God

 

As Yehovah is righteous in all His Ways—righteousness being a prime character trait of His—He extends forth or bestows or imputes righteousness to those who would be His chosen ones in response to their faith (Listen to or read our related post entitled: “Let God Be True and Every Man a Liar”). The elect one’s faith, by its very nature, leads or compels this one to walk in obedient covenant relationship with Yehovah: an obedience of faith if you will. This is what Shaul was sent to do as an apostle: to call the world to an obedience of faith (Listen to or read our related post entitled: “Obedience Versus Faith”).

 

 

The Righteousness of God Understood in Context.

 

In order to gain a better understanding of the phrase, the “Righteousness of Elohim” in context to our focus passage, we should step back to Romans 1:17, which reads:

 

”For in it is revealed the “Righteousness of Elohim, from faith to faith; as it is written: “The righteous by faith will live.” (AENT).

 

“For[in] it” in the Greek is “gar auto.” It links to the apostle’s explanation of the gospel he was commissioned to teach and preach by Yahoshua Messiah.

 

The Gospel Stands at the Heart of the Righteousness of God

 

It is the gospel that provides humanity the means—the wherewithal—to receive right-standing before his Creator. Other than the gospel, there is no other means by which humanity may gain access to the Righteousness of Elohim! Shaul explained that salvation comes about firstly through the preaching and then the hearing of the Gospel (Rom. 10:17).

 

Misplaced Focus Among Some Messianics

 

We here in the Messianic/Hebraic Communities tend to forget this critical reality, our focus often being on the rote keeping of Torah, or as we will discuss later, the “Works of Torah.” We often go about our walk in rote commandment-keeping as if we are purchasing our salvation or that somehow, our Torah-keeping in and of itself will somehow bring us into right-standing before the Creator. I’ve noticed little in the way of references to the role that the gospel and faith play towards the elect’s access to the “Righteousness of Elohim.”

 

Righteousness Defined

 

Our English term “righteousness” in the Greek is “dikaiosune,” which as demonstrated by the LXX’s use of the term, is related to the Hebrew term “tzedek.”

 

Tzedek describes those acts or actions that fulfill the divine mandates or obligations of or that are contained in Torah for Yah’s people. Those divine mandates or obligations underscore one’s covenant relationship with the Almighty.

 

The sister-Hebrew term of “tzadik” is descriptive of the one or ones who are deemed “innocent” or “justified” by the Court of Heaven.

 

Tzedek and Tzadik Crucial Terms Undergirding the Righteousness of God

Now, these two terms, “tzadik” and “tzedek” are crucial to our understanding of the concept of “Righteousness.” In concert, both terms express the divine standards by which Yehovah requires His chosen ones to live—which all of humanity fails to meet on their own–and thus the dire need for a savior that would facilitate his/her being deemed justified or righteous before their holy and righteous Elohim. For without the “Righteousness of Elohim,” one is condemned to wrath, judgment and punishment.

 

Understanding the Righteousness of God One of Two Ways—Depending on Context

 

Now, there are at least two-ways of understanding the phrase “Righteousness of God”:

 

1. One of Yehovah’s character traits is that He is righteous, which by extension means the one who seeks to be conferred a right-standing before Him, benefits by the His righteous acts of salvation toward them.

 

1. Yehovah declares or bestows righteousness upon those who would be chosen of Yah, which comes only through the chosen one’s trusting faith in His Son Y’shua Messiah.

 

Contextually speaking, the Righteousness of Elohim that is mentioned by Shaul here in our focus passage, is the objective form or the second understanding: Whereby one’s trusting faith in Y’shua is credited as righteousness to Yah’s chosen.

 

The phrase “from faith to faith” must be understood from the perspective of the apostle’s recitation of Habakkuk, that a “righteous one by his faith will live” (1:17; cf. Hab. 2:4).

 

And that, beloved, is where we will pick-up in the next installment of this series within a series—”The Righteousness of God is the Place Where Obedience and Faith Intersect-Part 2-The Righteous Shall Live by Faith.” You don’t want to miss that discussion.

 

 

 

Invitation to Discipleship—to live, not just in Torah, but to also live by faith and by our Faith.