Saved by the Righteousness of God
by Dave Brown
Landing Page: God's Plan of Salvation
The phrase “righteousness of God” has two meanings: (1) the fact and evidence that God is righteous, which is the most obvious (normative) meaning, and (2) the plan or method by which all men can become essentially (or virtually) righteous so as to inherit salvation and eternal life. We use the term effectively and virtually because none of us remains sinless for long, and we can hardly be called righteous in the absolute sense. However, the word righteous is used in an unqualified sense to refer to Christians throughout the New Testament (e.g., Rom 1:17; 2:5; Gal 3:11; 2 Thes 1:5; 2 Tim 4:8; Jas 5:6; 1 Pet 3:12, 18; 4:18; 1 Jn 2:1; Rev 19:8). So, given that the Holy Spirit knew that these qualifiers must be implied in the word righteous when applied to Christians, we will also omit them in this article.
IMPORTANT: the two definitions given above are not mutually exclusive, and there are times where the context blends the two. There are many such terms in the New Testament; e.g., descriptors for the church, God and Jesus. Each different descriptor is intended to emphasize a different aspect of the subject under discussion. We must realize that the reason that different descriptors are used at different times is that no one descriptor is sufficient to uniquely comprehend the subject. Also, different aspects of the subject might be most appropriate for a given context.
It is this second definition, the plan or method by which all men can become righteous so as to inherit salvation and eternal life, to which we want to give primary consideration in this article. We will accomplish this by looking at the context where “righteousness of God” (and equivalent terms) are used with the main intent of communicating the second definition. We start with those passages that contain the exact term “righteousness of God.”
Righteousness of God (per se)
Romans 1:16-17
16 For I am not ashamed of the gospel: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek.
17 For therein is revealed righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith.
This creates the basic definition. The gospel is the good news of Jesus Christ and salvation. Verse 17 says that in it is revealed “righteousness of God,” that is, the way that we become righteous in the eyes of God. (Note that there is no article before this phrase in the Greek.) Generally, the term righteousness of God is used by Paul throughout Romans in stark contrast to the righteousness of man, which he most often associates with the keeping of the Law of Moses. It helps to think of it in terms of authorship. The righteousness of men is a system (any system) invented by men, even if it is based somewhat on scripture, e.g., the Old Testament law. The righteousness of God is God’s way of making us righteous, which could never be invented by any man or group of men. It is described (“revealed”) in the good news of Jesus Christ, the gospel, which we consider to be synonymous with the New Testament.
Romans 3:5
But if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous who visits with wrath? (I speak after the manner of men.)
This exemplifies our last three sentences above. Our unrighteousness is the righteousness of man as contrasted with the righteousness of God. It is our opinion that in this context the term righteousness of God is being used in its normative sense: i.e., the fact that God is righteous. We draw this conclusion based on the contrast being made in the rhetorical question: Is God unrighteous? If nothing else, this shows the intent of the term to express both God’s plan and His indisputable perfect righteousness based on his absolute sovereignty. We believe this is the only time the term is used purely in its normative sense.
Romans 3:21-24
21 But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets;
22 even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;
23 for all have sinned, and fall short of the glory of God;
24 being justified freely by his grace through the redemption that is in Christ Jesus:
This indicates that the righteousness of God is something that can and has been manifested. It is comprehended by humans through descriptions of it that are given in words. It is not a feeling, but it most certainly should produce both positive feelings and motivations. The full and sufficient description is given in the gospel, which we have in the New Testament.
Romans 10:3
For being ignorant of God's righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God.
This again exemplifies the stark contrast between man’s inventions and that which it given by God. Man’s can never work; God’s always works to make men righteous given that those seeking salvation are compliant to it. Further, this shows that the righteousness of God is something that we can and should subject ourselves to. Thus, it must be expressed in some set of principles that can be expressed and taught with words. There should be no dispute that God’s righteousness is just another way of expressing righteousness of God. However, see a fuller description of this context below in the discussion of Romans 10:3-10.
2 Corinthians 5:21
Him who knew no sin he made (to be) sin on our behalf; that we might become the righteousness of God in him.
Literally in the Greek (from the BibleSoft interlinear): “[He] who knew no sin for us sin he hath made that we might be made the righteousness of God in him.” This gets to the essence of why the righteousness of God is infinitely superior to any of man’s inventions. Jesus died on the cross and left our sins in his grave when he was resurrected (Romans 6) so that we can arise to walk in newness of life. The term “sin he hath made” or as we say “he became sin” is not to be taken literally but should communicate to us in a way similar to other identity metaphors.
James 1:20
… for the wrath of man works not the righteousness of God.
We feel that in this context the normative meaning was meant to be communicated, although if we were to substitute the word gospel for the righteousness of God the verse would retain its original intent.
Other Terms that Are Essentially Equivalent in Meaning
Romans 1:16-17: gospel
16 For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
17 For therein is revealed a righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith.
By metonymy, we may use the container as a way of referring to the contents (e.g., “he drank the cup”). Since the gospel contains the revelation of the righteousness of God, the two may be used interchangeably. It is a good exercise to test out the validity of this article by substituting the word gospel for these other terms to determine if they still make complete sense.
Romans 3:25-26: His righteousness
25 whom God set forth (to be) a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God;
26 for the showing, (I say), of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.
Before considering this, review Romans 3:21-24 above. This is another example of the blending of the two definitions. There can be no dispute that righteousness of God and His righteousness are two ways of expressing the same thing. The intent here seems to be to stress the first definition (the normative meaning) in reasoning with the Judaizing teachers in Rome.
Romans 3:27: law of faith
Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith.
Here it is called a law as it is in Romans 8:2. It is a law in the sense that it is a documented set of principles, i.e., the gospel.
Romans 4:11-13: righteousness of (the) faith; righteousness (see 6:19-20 and 8:10 below)
10 How then was it reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision:
11 and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision; that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them;
12 and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision.
13 For not through the law was the promise to Abraham or to his seed that he should be heir of the world, but through the righteousness of faith.
Paul’s intent was to show that Abraham was justified by faith just as we are; that there is nothing really new in God’s expectations. So, if they believed what the Bible said about Abraham, they must also believe in its completed fulfillment in Christ.
Romans 5:17: gift of righteousness
For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, (even) Jesus Christ.
It is clear that this gift of righteousness is the righteousness of God; what else could it be?
Romans 6:19-20 and 8:10: righteousness
19 I speak after the manner of men because of the infirmity of your flesh: for as ye presented your members (as) servants to uncleanness and to iniquity unto iniquity, even so now present your members (as) servants to righteousness unto sanctification.
20 For when ye were servants of sin, ye were free in regard of righteousness.
This is a personification of the word righteousness as though we could serve it as slaves. But, in essence, what are we subject to if not the gospel? It certainly is not referring to some nebulous idea of self-righteousness. There must be a standard, even if it is not a rigid set of laws comparable to the Old Testament.
Compare: Romans 8:10
And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness.
Whose? Certainly not our own. This must be referring to God’s righteousness. Consider how privileged we are to have life because of God’s righteousness.
Romans 8:2: law of the Spirit of life
For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death.
Here the righteousness of God is described as a law. It is a law in the sense that it is a written and defined set of principles. It is not a law in the Old Testament sense of laws (e.g., the Law of Moses) that was of no value whatsoever unless obeyed perfectly to the letter. Instead, it is a set of principals by which through faith we can attain a much higher degree of righteousness than otherwise possible, albeit not perfect.
Romans 9:30-31: righteousness which is of faith
30 What shall we say then? That the Gentiles, who followed not after righteousness, attained to righteousness, even (the) righteousness which is of faith:
31 but Israel, following after (a) law of righteousness, did not arrive at (that) law.
There are no articles (the of a) in the Greek, and we have put them in parenthesis for that reason. Clearly righteousness which is of faith is righteousness of God. The term law of righteousness is clearly being used to refer to the Old Testament laws, and in particular the Law of Moses – clear, because that was, in fact, what they followed after. Paul is using the term accommodatively here, and the context indicates that this usage of the term is not to sanction the use of the Old Testament as our law today in any way. This maps to the “righteousness which is of the law” in the next reference (Romans 10:3-10)
Romams 10:3-10: righteousness; righteousness which is of faith; word of faith
3 For being ignorant of God's righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God.
4 For Christ is the end of the law unto righteousness to everyone that believeth.
5 For Moses writes that the man that does the righteousness which is of the law shall live thereby.
6 But the righteousness which is of faith says thus, Say not in thy heart, Who shall ascend into heaven? (that is, to bring Christ down:)
7 or, Who shall descend into the abyss? (That is, to bring Christ up from the dead.)
8 But what does it say? The word is nigh thee, in thy mouth, and in thy heart: that is, the word of faith, which we preach:
9 because if thou shalt confess with thy mouth Jesus (as) Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved:
10 for with the heart man believes unto righteousness; and with the mouth confession is made unto salvation.
See the discussion on Romans 10:3 above; this will not be repeated. There are three additional references to our subject here:
Philippians 3:8-11: righteousness which is from God by faith
8 Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all things, and do count them but refuse, that I may gain Christ,
9 and be found in him, not having a righteousness of mine own, (even) that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith:
10 that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed unto his death;
11 if by any means I may attain unto the resurrection from the dead.
This passage shows that the essence of the righteousness of God is the excellency of the knowledge of Christ Jesus. It as for this that Paul sacrificed all, not for some nebulous feeling. It was to this and his faith in Christ that Paul attributed his attaining unto the righteousness of God.
Romans 11:22: His [God’s] goodness
Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God's goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.
A condition of salvation is that we continue in God’s goodness, again attesting to the fact that we can determine if we are in it or not by comparing ourselves with the provisions of the gospel.
Hebrews 5:13: word of righteousness
For every one that partakes of milk is without experience of the word of righteousness; for he is a babe.
Again, this word of righteousness is found only in the gospel, which reveals the righteousness of God, so we can conclude that this is just another way that the Holy Spirit expressed this same concept.
What are the conditions of salvation given by Jesus?
Next article in this series
Landing Page: Does Doctrinal Purity Matter?
The phrase “righteousness of God” has two meanings: (1) the fact and evidence that God is righteous, which is the most obvious (normative) meaning, and (2) the plan or method by which all men can become essentially (or virtually) righteous so as to inherit salvation and eternal life. We use the term effectively and virtually because none of us remains sinless for long, and we can hardly be called righteous in the absolute sense. However, the word righteous is used in an unqualified sense to refer to Christians throughout the New Testament (e.g., Rom 1:17; 2:5; Gal 3:11; 2 Thes 1:5; 2 Tim 4:8; Jas 5:6; 1 Pet 3:12, 18; 4:18; 1 Jn 2:1; Rev 19:8). So, given that the Holy Spirit knew that these qualifiers must be implied in the word righteous when applied to Christians, we will also omit them in this article.
IMPORTANT: the two definitions given above are not mutually exclusive, and there are times where the context blends the two. There are many such terms in the New Testament; e.g., descriptors for the church, God and Jesus. Each different descriptor is intended to emphasize a different aspect of the subject under discussion. We must realize that the reason that different descriptors are used at different times is that no one descriptor is sufficient to uniquely comprehend the subject. Also, different aspects of the subject might be most appropriate for a given context.
It is this second definition, the plan or method by which all men can become righteous so as to inherit salvation and eternal life, to which we want to give primary consideration in this article. We will accomplish this by looking at the context where “righteousness of God” (and equivalent terms) are used with the main intent of communicating the second definition. We start with those passages that contain the exact term “righteousness of God.”
Righteousness of God (per se)
Romans 1:16-17
16 For I am not ashamed of the gospel: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek.
17 For therein is revealed righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith.
This creates the basic definition. The gospel is the good news of Jesus Christ and salvation. Verse 17 says that in it is revealed “righteousness of God,” that is, the way that we become righteous in the eyes of God. (Note that there is no article before this phrase in the Greek.) Generally, the term righteousness of God is used by Paul throughout Romans in stark contrast to the righteousness of man, which he most often associates with the keeping of the Law of Moses. It helps to think of it in terms of authorship. The righteousness of men is a system (any system) invented by men, even if it is based somewhat on scripture, e.g., the Old Testament law. The righteousness of God is God’s way of making us righteous, which could never be invented by any man or group of men. It is described (“revealed”) in the good news of Jesus Christ, the gospel, which we consider to be synonymous with the New Testament.
Romans 3:5
But if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous who visits with wrath? (I speak after the manner of men.)
This exemplifies our last three sentences above. Our unrighteousness is the righteousness of man as contrasted with the righteousness of God. It is our opinion that in this context the term righteousness of God is being used in its normative sense: i.e., the fact that God is righteous. We draw this conclusion based on the contrast being made in the rhetorical question: Is God unrighteous? If nothing else, this shows the intent of the term to express both God’s plan and His indisputable perfect righteousness based on his absolute sovereignty. We believe this is the only time the term is used purely in its normative sense.
Romans 3:21-24
21 But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets;
22 even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;
23 for all have sinned, and fall short of the glory of God;
24 being justified freely by his grace through the redemption that is in Christ Jesus:
This indicates that the righteousness of God is something that can and has been manifested. It is comprehended by humans through descriptions of it that are given in words. It is not a feeling, but it most certainly should produce both positive feelings and motivations. The full and sufficient description is given in the gospel, which we have in the New Testament.
Romans 10:3
For being ignorant of God's righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God.
This again exemplifies the stark contrast between man’s inventions and that which it given by God. Man’s can never work; God’s always works to make men righteous given that those seeking salvation are compliant to it. Further, this shows that the righteousness of God is something that we can and should subject ourselves to. Thus, it must be expressed in some set of principles that can be expressed and taught with words. There should be no dispute that God’s righteousness is just another way of expressing righteousness of God. However, see a fuller description of this context below in the discussion of Romans 10:3-10.
2 Corinthians 5:21
Him who knew no sin he made (to be) sin on our behalf; that we might become the righteousness of God in him.
Literally in the Greek (from the BibleSoft interlinear): “[He] who knew no sin for us sin he hath made that we might be made the righteousness of God in him.” This gets to the essence of why the righteousness of God is infinitely superior to any of man’s inventions. Jesus died on the cross and left our sins in his grave when he was resurrected (Romans 6) so that we can arise to walk in newness of life. The term “sin he hath made” or as we say “he became sin” is not to be taken literally but should communicate to us in a way similar to other identity metaphors.
James 1:20
… for the wrath of man works not the righteousness of God.
We feel that in this context the normative meaning was meant to be communicated, although if we were to substitute the word gospel for the righteousness of God the verse would retain its original intent.
Other Terms that Are Essentially Equivalent in Meaning
Romans 1:16-17: gospel
16 For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
17 For therein is revealed a righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith.
By metonymy, we may use the container as a way of referring to the contents (e.g., “he drank the cup”). Since the gospel contains the revelation of the righteousness of God, the two may be used interchangeably. It is a good exercise to test out the validity of this article by substituting the word gospel for these other terms to determine if they still make complete sense.
Romans 3:25-26: His righteousness
25 whom God set forth (to be) a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God;
26 for the showing, (I say), of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.
Before considering this, review Romans 3:21-24 above. This is another example of the blending of the two definitions. There can be no dispute that righteousness of God and His righteousness are two ways of expressing the same thing. The intent here seems to be to stress the first definition (the normative meaning) in reasoning with the Judaizing teachers in Rome.
Romans 3:27: law of faith
Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith.
Here it is called a law as it is in Romans 8:2. It is a law in the sense that it is a documented set of principles, i.e., the gospel.
Romans 4:11-13: righteousness of (the) faith; righteousness (see 6:19-20 and 8:10 below)
10 How then was it reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision:
11 and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision; that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them;
12 and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision.
13 For not through the law was the promise to Abraham or to his seed that he should be heir of the world, but through the righteousness of faith.
Paul’s intent was to show that Abraham was justified by faith just as we are; that there is nothing really new in God’s expectations. So, if they believed what the Bible said about Abraham, they must also believe in its completed fulfillment in Christ.
Romans 5:17: gift of righteousness
For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, (even) Jesus Christ.
It is clear that this gift of righteousness is the righteousness of God; what else could it be?
Romans 6:19-20 and 8:10: righteousness
19 I speak after the manner of men because of the infirmity of your flesh: for as ye presented your members (as) servants to uncleanness and to iniquity unto iniquity, even so now present your members (as) servants to righteousness unto sanctification.
20 For when ye were servants of sin, ye were free in regard of righteousness.
This is a personification of the word righteousness as though we could serve it as slaves. But, in essence, what are we subject to if not the gospel? It certainly is not referring to some nebulous idea of self-righteousness. There must be a standard, even if it is not a rigid set of laws comparable to the Old Testament.
Compare: Romans 8:10
And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness.
Whose? Certainly not our own. This must be referring to God’s righteousness. Consider how privileged we are to have life because of God’s righteousness.
Romans 8:2: law of the Spirit of life
For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death.
Here the righteousness of God is described as a law. It is a law in the sense that it is a written and defined set of principles. It is not a law in the Old Testament sense of laws (e.g., the Law of Moses) that was of no value whatsoever unless obeyed perfectly to the letter. Instead, it is a set of principals by which through faith we can attain a much higher degree of righteousness than otherwise possible, albeit not perfect.
Romans 9:30-31: righteousness which is of faith
30 What shall we say then? That the Gentiles, who followed not after righteousness, attained to righteousness, even (the) righteousness which is of faith:
31 but Israel, following after (a) law of righteousness, did not arrive at (that) law.
There are no articles (the of a) in the Greek, and we have put them in parenthesis for that reason. Clearly righteousness which is of faith is righteousness of God. The term law of righteousness is clearly being used to refer to the Old Testament laws, and in particular the Law of Moses – clear, because that was, in fact, what they followed after. Paul is using the term accommodatively here, and the context indicates that this usage of the term is not to sanction the use of the Old Testament as our law today in any way. This maps to the “righteousness which is of the law” in the next reference (Romans 10:3-10)
Romams 10:3-10: righteousness; righteousness which is of faith; word of faith
3 For being ignorant of God's righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God.
4 For Christ is the end of the law unto righteousness to everyone that believeth.
5 For Moses writes that the man that does the righteousness which is of the law shall live thereby.
6 But the righteousness which is of faith says thus, Say not in thy heart, Who shall ascend into heaven? (that is, to bring Christ down:)
7 or, Who shall descend into the abyss? (That is, to bring Christ up from the dead.)
8 But what does it say? The word is nigh thee, in thy mouth, and in thy heart: that is, the word of faith, which we preach:
9 because if thou shalt confess with thy mouth Jesus (as) Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved:
10 for with the heart man believes unto righteousness; and with the mouth confession is made unto salvation.
See the discussion on Romans 10:3 above; this will not be repeated. There are three additional references to our subject here:
- Righteousness which is of faith, which clearly maps to the gospel and the righteousness of God.
- Word of faith is equivalent to the gospel, so it also maps as above, and brings out the fact that the righteousness of God is transferred through words that are preached. Thus, faith is not just a feeling or a mental impulse; it is something that must be acted upon if it is indeed real and saving faith (James 2:24).
- Righteousness – alone and unqualified – which we also saw in Romans 6:19-20 and 8:10 above is just another way of expressing righteousness of God. But verses 4 and 10 also bring out the fact that belief it unto righteousness, which echoes the “faith unto faith” of Romans 1:17. Since from this very context righteousness of God is called faith (specifically, the word of faith), we can, by substitution, transform “belief unto righteousness” to “faith unto faith.” The inference is also that our faith in Jesus Christ will lead us to a greater degree of righteousness than any other alternative.
Philippians 3:8-11: righteousness which is from God by faith
8 Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all things, and do count them but refuse, that I may gain Christ,
9 and be found in him, not having a righteousness of mine own, (even) that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith:
10 that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed unto his death;
11 if by any means I may attain unto the resurrection from the dead.
This passage shows that the essence of the righteousness of God is the excellency of the knowledge of Christ Jesus. It as for this that Paul sacrificed all, not for some nebulous feeling. It was to this and his faith in Christ that Paul attributed his attaining unto the righteousness of God.
Romans 11:22: His [God’s] goodness
Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God's goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.
A condition of salvation is that we continue in God’s goodness, again attesting to the fact that we can determine if we are in it or not by comparing ourselves with the provisions of the gospel.
Hebrews 5:13: word of righteousness
For every one that partakes of milk is without experience of the word of righteousness; for he is a babe.
Again, this word of righteousness is found only in the gospel, which reveals the righteousness of God, so we can conclude that this is just another way that the Holy Spirit expressed this same concept.
What are the conditions of salvation given by Jesus?
Next article in this series
Landing Page: Does Doctrinal Purity Matter?