So now we go back to something that I think I already presented, but, perhaps you can see it from the perspective it was presented in a little better. We go to Romans 3, where Paul will distinguish between the justification he will ascribe to Abraham in Romans 4 with being justified through the redemption which is through Christ Jesus:
Romans 3:20-28
King James Version (KJV)
20 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.
His point is simple, and in no way in conflict with James' statement, because here...the context is eternal, and deals with justification from an eternal perspective, not a temporal: "Despite having the Law, men could not be justified in God's sight (from an eternal perspective), because no man could actually keep the Law."
The proper response to the Law, which could only show men their sin, was not "God I thank thee that I am not like other men," but "...God have mercy on me a sinner."
Now we see the answer to man's impossible problem (that he is a sinner that cannot keep the Law):
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
In other words the Gospel we see in the Old Testament testifies to the reality of Christ having come, died, and rising again. And it is His righteousness at this time being manifested, as opposed to the righteousness demanded by the Law.
22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
This righteousness is obtained, not by deeds of the Law, but through faith in Jesus Christ. It is unto all and upon all...who believe (in Christ).
And this was necessary, because...
23 For all have sinned, and come short of the glory of God;
So thus far we have Paul stating that no man could be justified on an eternal basis through the deeds of the Law, and at this time the righteousness of God is imputed to those who believe on Christ.
And again, it is no different than a Saint being justified in the Old Testament Eras...
24 Being justified freely by his grace through the redemption that is in Christ Jesus:
...with the exception that Justification is based on what Christ did, and what He did accomplished redemption from an eternal perspective. All Old Testament Saints died still owing their sin debt. The only provision for atonement and remission of sins given in Old Testament Eras was the of vicarious animal death (which died in the stead of the sinner). While this did bring about atonement and remission of sins, it was not on an eternal basis, but...temporal. Physical. Temporary. See Hebrews 10:1-14 which makes this clear (though we will likely cover that in this thread, because we have to understand this point or we will not understand Salvation in Christ).
Now we see another clear statement of remission for sins committed by the Old Testament Saint:
25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
First, think about Abraham's justification based on what he did, then compare that to the awesome nature of Justification based on what Christ did. Abraham was imputed righteousness, but, we cannot, must not...equate that to the Work of Christ.
And that is precisely what most do.
In v.25 we see Christ's righteousness (synonymous with the righteousness of God, because He is God) atoning for the sins that are past, which is no different than the Writer's statement in Hebrews 9:15, where we see that by His blood (death, sacrifice of Himself) He (Christ) has redeemed the transgressions under the Law (which applies also to the transgressions committed prior to the Law, but, Hebrews has a specific Hebrew audience).
Now, it is important to understand that Paul is setting the stage for his discourse on the justification of Abraham (in this chapter), and it is ironic that most, when they want to defend their confusion on Justification...go to Romans 4.
When it is here that an eternal context of salvation is found.
Abraham's justification is an example to solidify what he is teaching here...not the other way around. So he concludes...
27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
28 Therefore we conclude that a man is justified by faith without the deeds of the law.
He will go on to make the point "Abraham was not justified by works, just as men are not justified on an eternal basis by works." Then he goes on to show...
...Abraham was not justified by works.
Yet, Abraham was made righteous for his faith in what Paul calls “the gospel” despite not knowing or understanding the mystery. Remember Romans 4 says he was made righteous prior to being circumcised!
Now back to the Mystery. Abraham was not "made righteous," righteousness was imputed to his account based on his response to the revelation afforded him in his day. It cannot be equated to the imputed Righteousness of Christ, because one is temporal (according to the flesh) and the other is eternal, and speaks of not just Atonement and remission of sins, but...
...Eternal Redemption.
Hebrews 9:12-15
King James Version (KJV)
12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.
13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:
14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
His death is always the source of salvation, everywhere you look in the New Testament. It is contrasted with the temporal provision (v. 13, where animal sacrifice sanctified and cleansed
according to the flesh), under Law, and accomplished Redemption on an eternal basis, from an eternal perspective.
So here is the error I see in the Protestant/Catholic dispute: both improperly ascribe the justification of the Old Testament Saint as having an eternal context, which is partly true, because they were "saved" by grace through faith through their faith, belief, and works. However, when they died, they were still in need of Atonement and Reconciliation with God, which would not be applied to their account until Christ in fact came and died in their stead. That is why we see in Hebrews 12 reference to "just spirits made perfect (complete), which if you are familiar with Hebrews you will know this refers to the contrast the Writer draws between the incomplete sacrifices of the Law (which could not take away sin) and Christ's Sacrifice which makes us complete in regards to remission of sins forever.
Hope that helps, Gup.
God bless.
