The idea that salvation consists primarily of a righteousness legally ascribed to us is based on very few passages of Scripture. The above is a good example.

Paul's argument is founded on Genesis 15:6 where the Lord ascribed righteousness to Abraham because Abraham believed a stupendous promise concerning the number of his descendants. The concept of grace is supported also by the fact that the Lord called out Abraham from Ur of the Chaldees according to the counsel and foreknowledge of God, independently of righteous works on the part of Abraham.

Paul's reason for stressing ascribed righteousness, in the early chapters of the Book of Romans, is essential to a correct understanding of these passages. Paul was resisting the teachings of the Judaizers (Romans 7:1) who were insisting that the Christian converts keep the Law and ordinances of Moses.

Now to him that worketh is the reward not reckoned of grace, but of debt. (Romans 4:4)

"Him that worketh."

We Gentiles have interpreted "worketh" to mean lives righteously. But Paul was not contrasting faith and righteous behavior. Paul never would do that because righteous works are the life of faith. Faith apart from righteous behavior is dead.

Abraham was not under the Law of Moses. "Worketh" as applied to Abraham would mean some sort of religious effort that Abraham employed in order to earn God's favor. God did require righteous behavior of Abraham, and later in his life a supreme act of obedience in the offering of Isaac.

And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. (Genesis 17:1)

Paul in his writings distinguished between faith in Christ and adherence to the Law of Moses—an adherence operated by human will power rather than by union with Christ's Nature. The misconception that Paul was contrasting belief in Christ with godly behavior is responsible for the "hundred dollar bill" illustration of salvation.

If the New Testament writings consisted only of Romans, Chapters Two through Five, and if we were to interpret Paul's use of the term "worketh" to mean lives in righteousness, holiness, and obedience to God (instead of keeps the Law of Moses, attempting to gain righteousness by one's efforts ), a good case could be made for the belief that our salvation consists only of forgiveness and an imputed righteousness.

But Paul, understanding the subtlety of his own doctrine and the possibility that some would suggest "let us do evil that good may come" (Romans 3:8), immediately raises this issue: "What shall we say then? shall we continue in sin, that grace may abound?" (Romans 6:1).

The sixth chapter of Romans reveals that the gift of salvation is the gift of an opportunity to gain everlasting life. It is not an undemanding gift.

To be continued.