Imputed Righteousness in Pauline Theology: Surrender, Faith, and the Gift of Righteousness
Introduction: The Centrality of Righteousness in Pauline Thought
The question of how humans are made right with God—how righteousness is obtained—lies at the very heart of New Testament theology. Nowhere is this question more thoroughly addressed than in the writings of the Apostle Paul, especially in his epistle to the Romans. Paul’s unique emphasis on imputed righteousness—the belief that God reckons or counts believers as righteous because of their faith in Jesus Christ, not because of their adherence to the Mosaic Law—shaped Christian doctrine decisively, drawing sharp contrasts with both Jewish legalism and later Christian movements that have sought to emphasize human cooperation in salvation.
This essay systematically explores the concept of imputed righteousness as presented in Paul’s writings, with Romans as the focal text, integrating its relationship to surrender, faith, the law, and the grace of God. By drawing on Paul’s arguments, this analysis demonstrates that righteousness is not earned by works or surrender but is a gift, received only by faith in Christ’s finished work. It also situates Pauline justification within the broader sweep of Jesus' own teachings, the ministry of the Holy Spirit in the new covenant, and the theological tensions about divine initiative, faith, and discipleship. Core biblical passages are referenced throughout to ground the argument in the Scriptures themselves.
Section 1: What Is Imputed Righteousness? Definitions and Conceptual Foundations
Imputed righteousness is a doctrinal term denoting the act by which God credits or “imputes” the righteousness of Jesus Christ to the account of those who believe in Him. In classical Protestant theology, this is distinguished from “infused righteousness,” in which righteousness is seen as morally imparted inwardly, and from “righteousness by law,” where human obedience is proposed as the basis for right standing with God. Instead, imputed righteousness posits a forensic, legal declaration rather than a process of moral transformation as the ground for justification. Read more about imputed righteousness here.
The necessity for imputed righteousness arises from humanity’s universal sinfulness—as Paul declares, “For all have sinned and fall short of the glory of God” (Romans 3:23, ESV)—and the inability of human works, even those sanctioned by God’s law, to achieve the perfect righteousness required by a holy God. This establishes a radical dependence not merely on divine forgiveness, but on the gift of a positive righteousness that is not our own.
Paul writes, “And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness” (Romans 4:5), thereby formulating a paradigm in which it is faith in Christ—apart from works of the Law—that results in God’s declaration of righteousness upon the believer.
Section 2: Pauline Justification by Faith in Romans—Key Texts Explained
2.1 Righteousness Apart from the Law (Romans 3:21–22)
Within the intricate legal and theological framework of first-century Judaism, Paul’s declaration in Romans 3 is revolutionary:
“But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe” (Romans 3:21-22, ESV).
Here, Paul insists that the righteousness God demands and supplies is fundamentally apart from the Mosaic Law. The Law itself, while serving to point to God’s standards and our need for grace, was never intended as the ultimate means of securing right standing before God. It was weak through the flesh. The Law, Paul writes was spiritual, and man was carnal with no power to live accordingly.
Paul’s phrase “but now” marks a redemptive-historical turning point; the Law and Prophets bear witness to this new manifestation, but it is solely through faith in Christ, not through works, that this righteousness is obtained. The new covenant in his blood introduces a righteousness a part from the Law and a new birth of the Spirit whereby we can fulfill the righteous requirements of the Law, see The New Living Way.
The phrase “the righteousness of God” is intentionally ambiguous; it encompasses God’s own inherent righteousness as well as the righteous status He bestows upon believers. Paul is not announcing a departure from God's righteous requirements but a new event that brings a change of existing, a dispensation—the coming of Christ and the opening up of a righteousness that is given, not achieved. It is by faith according to grace, so that it comes to the Children of the Promise, the people of all nations.
2.2 Justification and the Exclusion of Boasting
Paul further clarifies the implications: “For we maintain that a person is justified by faith apart from the works of the law” (Romans 3:28). This is not a repudiation of obedience or holiness, but a pronouncement on the ground of justification. Faith and law-keeping, in Paul’s logic, are mutually exclusive as the basis for right standing with God。
As R.C. Sproul summarizes:
“Imputed righteousness means that God counts us as righteous, though we are not righteous in ourselves. He imputes the righteousness of Christ to our account. That’s why Paul says, 'Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ' (Romans 5:1). That peace is not because we achieved righteousness, but because God accounted it to us by faith”.
It is a profound message to the Jews who had been under the Law. Paul’s polemic against boasting (Romans 3:27) solidifies that justification is a divine monergistic act—God alone acts, so that no human being can claim credit or glory. Salvation by grace undercuts all grounds for self-exaltation and insists that salvation is from beginning to end a work of God.
Paul clarifies this in 1 Corinthians 1:30-31, that Jesus is not only wisdom from God, but our redemption, righteousness, and sanctification, so we do not boast in anything we did. Boasting in self and works is at the heart of pride and a legalistic religious system. Even today many boast about their part in salvation whether in surrendering or repentance. Is anyone made righteous because they surrendered or repented? no.
Section 3: The Gift of Righteousness and the Triumph of Grace (Romans 5)
3.1 The Reign of Life Through One Man (Romans 5:17)
In Romans 5, Paul contrasts two historic representatives: Adam, whose trespass brought death to all humanity, and Christ, through whom many receive the abundance of grace and the gift of righteousness. Paul writes:
“For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ” (Romans 5:17, ESV).
This verse encapsulates the radical generosity of the “gift” of righteousness. It is neither earned nor deserved but received “much more” through Christ. The language of “reign in life” denotes not just future reward but present transformation: grace, having triumphed over both sin and death, now rules over the believer.
A profound theological point arises here: the “reign” is not our work, but God’s gift. To “reign in life” is not to boast of personal achievement, but to live “through the one man Jesus Christ.” Righteousness is thus the gift of a new status, not the reward for personal surrender or merit.
Do you know of any case where there are requirements to receive a gift? If so would it not be a gift but something due to you? "Now the one working, his wages are not credited accordingly as a gift rather as a due" (Romans 4:4). I worked, surrendered, repented, served, gave... salvation is now due to me, I earned it.
"Now, the one not working but who entrusts himself to the one who justifies the ungodly, his faith is reasoned to the extent of righteousness" (Romans 4:5)
We receive the gift of righteousness and are blessed that our sins are no longer counted against us, Romans 4:6-7, not because of what we did but according to grace, Romans 4:16=17, thus we are Children of the Promise. We are not under the Law, Romans 7:1-4, and the sign of our covenant is not circumcision of the flesh but of the heart by the Spirit, Romans 3:28-29. And by this honorable and effective promises, that are yes and amen in Christ, we shall escape the corruption in the world.
3.2 Grace Reigns Through Righteousness (Romans 5:21)
Expanding on this, Romans 5:21 states, “so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.” This “reign” of grace is inseparable from the “gift of righteousness,” which is its medium. Grace produces, upholds, and secures the believer’s standing; righteousness is not an entrance ticket earned by surrender but the outcome of grace’s sovereign rule. Grace is an act of God that denotes results or effects, and the effects of God's grace are tremendous, for more see The Effects of God's Grace
Section 4: Contrasting Righteousness by Works of the Law and Imputed Righteousness
4.1 Works of the Law: The Limits of Human Obedience
Paul’s letters, especially Romans and Galatians, are replete with references to the “works of the law.” In Romans 3:20, he firmly asserts, “For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.” The Law functions diagnostically, exposing the depth of human need rather than effecting righteousness.
There has been significant debate about what precisely Paul means by “works of the law.” The “New Perspective on Paul” suggests the phrase refers specifically to boundary markers of Jewish identity (e.g., circumcision, Sabbath), while traditional readings see it as encompassing all attempts to gain righteousness by law-keeping. Whichever reading is adopted, Paul’s point remains: righteousness cannot be achieved by human striving, even in law-sanctioned forms.
4.2 The Insufficiency of Surrender as a Meritorious Act
Some readers conflate “surrender” or “giving control to God” with gaining righteousness, as if the act of yielding constitutes our part in being justified. But Paul never frames surrender as the basis for justification. Rather, surrender is the postural consequence of faith—it is the recognition of one’s utter inability to contribute to salvation. As such, the invitation—and capacity—to surrender itself is a fruit of grace, not a prerequisite for merit.
"Jesus answered them saying "This exist the work of God. that you believe to the extent of whom he has sent." (John 6:29)
Many of the Jews who were following Jesus, he pointed out they were doing it for earthly reasons and they must seek food that endures unto life. Their mindset was about works, what work must we do to carry out God's will (John 6:27-30). Jesus's response was this is the work of God that you believe. Their response was what miraculous sign will you do so we can believe, Moses gave our fathers manna, what will you so we can believe. Jesus said he was living bread that came down from the Father and they must eat of it for eternal life, but they were offended by this. Jesus said, even if he were to ascend into heaven in front of their very eyes they would not believe because they could only come to him (believe) if this were granted by the Father (John 6:58-65).
"... look upon Jesus, the author and perfecter of the faith..." (Hebrews 12:2)
What one can do to believe is look upon Jesus, who authors faith in us, as it is the work of God that we believe. We are saved by grace through faith, it is a gift of God, lest we boast (Ephesians 2:8-9). Paul’s recurring contrast, as seen in Galatians 2:16—“yet we know that a person is not justified by works of the law but through faith in Jesus Christ”—is explicit in severing the connection between works (including “surrender”) as a contributing cause of righteousness.
Section 5: Surrender in Pauline Soteriology—Gift Versus Human Response
5.1 Surrender as the Response to Grace, Not the Price of Righteousness
The theological language of “surrender” is common in Christian experience but, as Paul sees it, surrender is not a meritorious act that compels God’s gift. Instead, surrender is the acknowledgment of spiritual bankruptcy—a yielding to divine mercy which is already operative.
Surrender, if we were to describe it in biblical terms, is the human recognition of dependence, not the precondition for God’s giving. Since surrender is not used in the scriptures, to describe what happens it is best described as the scriptures tell us, a total dependence, "look to Jesus, not the things of this world." And if God grants one to come to him, Jesus will author faith, so one can see that which is unseen and have evidence of hope, assurance, and proof.
This clarification is vital. If surrender becomes seen as our contribution to righteousness, then the gospel’s monergism is compromised, for righteousness would be contingent on our willingness or ability to “let go and let God.” But Paul’s language is always that of a gift: “But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace” (Romans 11:6).
5.2 Justification and the Blood of Christ
Central to Paul’s writings is the sacrificial and substitutionary death of Jesus as the means by which righteousness is obtained:
“For all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith” (Romans 3:23-25a, ESV).
Note the emphasis: justification and righteousness come “as a gift … to be received by faith.” Nowhere does Paul indicate that “surrender” (in the sense of total yielding or giving control) is the procuring cause; rather, “by his blood … received by faith.” This underscores that no act of human surrender, resolve, work, or obedience earns favor; only the finished work of Christ, apprehended through faith, secures the righteousness that justifies.
Paul profoundly declares Christ is our righteousness, so we do not boast in what we did, and he is also our sanctification (1 Corinthians 1:30-31).
Section 6: Grace, Faith, and Divine Initiative—The Role of Election and Divine Persuasion
6.1 Election and Divine Sovereignty in Romans 9
Paul’s magisterial argument in Romans 9 addresses the most fundamental question for his doctrine of salvation: Who initiates salvation—God or human choice?
“So then it depends not on human will or exertion, but on God, who has mercy” (Romans 9:16, ESV).
Throughout Romans 9, Paul appeals to the example of Isaac and Ishmael, Jacob and Esau, to demonstrate that God’s election “was not because of works but because of his call” (Romans 9:11). Election is said to be “according to grace,” thereby excluding any human initiative, including surrender.
6.2 Monergistic Regeneration: God’s Activity in John 6
Paul’s doctrine is consonant with Jesus’ teaching in John 6, where He declares: “No one can come to me unless the Father who sent me draws him” (John 6:44). In Pauline and Johannine theology alike, the movement toward Christ is itself the result of divine initiative.
“All that the Father gives me will come to me, and whoever comes to me I will never cast out” (John 6:37, ESV).
Theological reflection on this passage leads many scholars to conclude that regeneration and faith are the result, not the cause, of God’s sovereign action. Surrender, then, if it exists at all, is the outcome of being “drawn” by the Father, not the means of attaining justification. This is the heart of the Reformed understanding of “monergism”: God acts alone to effect salvation, so that faith and repentance are gifts rather than personal achievements.
Section 7: Jesus’ Teachings On Following Him—Election, Discipleship, and Faith
7.1 Jesus as the Author and Perfecter of Faith
Turning to Hebrews, which I believe is authored by Paul, stands in close theological dialogue with his writings, we find:
“Looking to Jesus, the founder and perfecter of our faith” (Hebrews 12:2, ESV).
This description underscores the origination and consummation of faith in Christ Himself, not in our own physical or spiritual muster. Jesus does not merely provide the opportunity for faith—He is also the cause of it. As one commentator cogently summarizes, “Jesus, not human resolve, initiates and completes faith. The ‘race’ is run only because He enables both its beginning and its end”.
7.2 Discipleship and the Call to "Take Up Your Cross"
Jesus famously teaches in Luke 9:23:
“If anyone would come after me, let him deny himself and take up his cross daily and follow me.”
Often construed as a call to surrender, this imperative should be understood as the response of faith to the revelation of Christ—a radical reorientation in which old allegiances are left behind in favor of trusting and treasuring Jesus above all. Think about The parables of the hidden treasure and pearls, told by Jesus in the Gospel of Matthew (13:44-46) speaks of the nature of this. How can one find the things of God valuable unless there is some initiation by faith and the drawing of the Holy Spirit, thus by God? Faith and surrender, while connected, are not synonymous: surrender is not the cause of salvation but the evidence of faith’s persuasion—that Christ is more valuable than all else.
7.3 Exegesis of the Rich Young Ruler Episode
Jesus’ interaction with the rich young ruler (Mark 10:17-27; Luke 18:18-27) is instructive. When Jesus bids the man, "Sell all that you have and give to the poor ... and come, follow me" (Mark 10:21), the man goes away sorrowful. The crux is not merely a lack of surrender—many have surrendered possessions without salvation—but a failure to be persuaded that Jesus is the greater treasure. His “lack of surrender” is rooted in unbelief, not simply willful resistance; he is unconvinced of the surpassing worth of Christ over his earthly riches.
This aligns with the Pauline argument that faith, as the conviction of God’s sufficiency and goodness in Christ, is the key to receiving righteousness. Surrender if existing in this context is the fruit of faith, not its substitute.
Paul in know way suggests in Romans that surrender is conditional for justification, it is according to grace through redemption, through the blood of Jesus, and received by faith. It is by grace through faith we are saved, a gift from God thus surrender (of all our earthly goods and possessions) is not a requirement, lest we would boast. When the rich young ruler turned away sad, Jesus said it was impossible for a rich man to enter heaven, like a camel literally going through the eye of a needle.
"And now they were even more astonished, saying to themselves, “And who has power to be saved?” Looking at them, Jesus said, “With man, no power, but not with God; for all are possible with God.” (Mark 10:26-27)
It is an impossible task for man to give up himself, surrender his earthly wealth and life, but with God it is not. This implies God working in the heart through faith and that we are total dependent upon him. Thus surrender can not happen in a man's heart without the power of God thus is not a condition of receiving salvation, the gift of righteousness in Christ, it is according to grace.
The mindset of the man was that of a works justification and earthly prosperity, exactly what Jesus points out, in John 6, about those who followed him, they wanted earthly food, an earthly king... But Jesus came to give something much more, food that endures forever. Is literal surrender of earthly riches a condition to follow Jesus? One can give away all they have and follow Jesus for the wrong reasons, like Judas and the sad story of Ananias and Sapphira in Acts 5:1-11.
"on that day many will say 'Lord do we not prophecy in your name and in your name cast out demons and in your name do may mighty works? And then I declare to them 'I never knew you, go away the ones practicing lawlessness..." (Matthew 7:21-23).
The rich young ruler who asked Jesus what he must do for eternal life, called Jesus a good teacher, which Jesus refuted right away saying no one was good except God. Knowing his heart Jesus then said you know the commandments and before Jesus could say all ten, the man responds "teacher I have kept all these things from my youth." Jesus looked at him with love and said you lack one thing, "go sell all you have and give to the poor and come follow me..."
Self-righteousness is at stark contrast to receiving a gift of righteousness. A works justification mindset is such a barrier to faith and believing that many will go to hell because of it. Contrast this to the mindset of grace which is sufficient for God's power to work. Important is the message Paul delivers of the gospel of grace and justification.
Section 8: The Holy Spirit, the New Covenant, and the Transformation of the Believer
8.1 The Gift of the Spirit as New Covenant Reality
A distinctive mark of the new covenant, as prophesied in Ezekiel and Jeremiah and fulfilled in Christ, is the gift of the Holy Spirit—the agent of regeneration, sanctification, and experiential knowledge of God. Paul declares: “Now, because existing sons, God sent forth the Spirit of His Son into our hearts, crying out, ‘Abba! Father!’” (Galatians 4:6).
Rather than being conditional upon human surrender, the Spirit’s coming is the privilege and inheritance of those justified by faith. Paul prays for the church in that they would have a spirit of wisdom and revelation in knowing such (Ephesians 1:16-19). The Spirit then initiates internal transformation, guiding believers into truth, producing fruit, and conforming them to the image of Christ (Romans 8:29; 2 Corinthians 3:18).
8.2 Transformation as Evidence, Not Cause
It is crucial to see that spiritual transformation is not the cause, but the consequence of justification. While putting off the old man, and increasing in faith are indispensable to the Christian life, they result from the Gods work through the Word and Spirit, not from prior merit or earning. The order is grace, then faith, then fruit—not surrender, then grace, then faith.
Section 9: Analytical Synthesis—Is Surrender the Basis or Evidence of Imputed Righteousness?
9.1 Distilling Paul’s Emphasis
Having surveyed Paul’s argumentation and the corresponding teachings of Jesus, the cumulative biblical evidence supports the following synthesis:
- Righteousness is entirely a gift, imputed through faith in Christ, as demonstrated in Romans and Galatians.
- The human “part” in salvation is to receive—by faith—not to achieve or contribute, whether through obedience, surrender, or law-keeping. we can further discuss what it means to receive it as a gift, but then I point back to what was previously mentioned, we can only look to Jesus who is the author of our faith.
- Surrender is not mentioned in the Pauline framework, but if the concept existed it would not be meritorious; rather, it is the echo of faith—evidence that one has been persuaded of God’s grace, strengthened in faith and fully convinced of his promises.
- The initiative lies wholly with God, in election, calling, and regeneration. The Spirit quickens the heart so that faith is possible, and Christ is the author and finisher of that faith.
- Following Jesus (“taking up your cross”) describes the shape of faith’s ongoing response, not the price paid to merit righteousness nor sanctification.
9.2 Counterpoints and Nuance
Some theologies emphasize human responsibility to “respond” or “surrender” as a necessary precondition for God’s gift. However, as argued above, this confuses the basis and evidence of justification. The monergistic (God-alone) structure of Paul’s gospel is clear: humans are entirely dependent on God’s initiative; even the capacity to believe is itself a gift (Philippians 1:29, Ephesians 2:8).
There is spoken Christian experience in deepening surrender, progressive sanctification, and putting to death the old self. But these aspects concern sanctification, not justification. It is also important to avoid any antinomian (lawless) misunderstanding; the justified will necessarily be transformed, but their transformation is not the ground of their acceptance before God.
Section 10: What Role Do We Play? Election, Assurance, and the Glory of God
10.1 The Role of Human Faith
The consistent witness of Paul and of Jesus is that human beings are the recipients, not the architects, of salvation. Our role is to believe in Christ—and even that belief is evoked and sustained by God Himself. Surrender could be defined as the one who has recognized the futility of trying to earn God’s favor and has, instead, become persuaded of the sufficiency of Christ. But the language is not used, instead renewing of the mind (which puts off the old man and puts on the new) to think and act like the mind of Christ involves transformation (metamorphism) which is a supernatural act of God, thus further emphasizing dependence upon God.
“Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God” (Romans 5:1-2, ESV).
We stand in grace, and grace reigns in righteousness, in such a place God's power works within us.
10.2 Assurance and Humility: “That No One May Boast”
The upshot of Paul's teaching is not spiritual passivity, but assurance and humility. If salvation is by grace through faith, not by works, so that no one can boast (cf. Ephesians 2:8-9), then the credit rests solely with God. Transformation then, does not require the price of surrender, but the act of our reasonable service, presenting the body a living sacrifice, which requires working together with God to increase in faith so to receive wisdom to renew the mind. This is a privilege of those whose eyes have been opened, whose hearts have been set free, to find and value hidden treasure.
10.3 The Glory of God in Salvation
Ultimately, the Pauline doctrine of imputed righteousness serves to “shut the mouth” of every would-be boaster and to magnify the glory, mercy, and sufficiency of God in Christ:
“But whatever gain I had, I counted as loss for the sake of Christ … not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith” (Philippians 3:7,9).
Conclusion: The Triumph of Grace in the Imputation of Righteousness
To summarize the comprehensive biblical and theological exploration above, imputed righteousness, in Pauline theology, is the verdict of God in Christ—a declaration of acquittal and favor, based not on human effort, surrender or law-keeping, but entirely on the person and work of Jesus. The only “role” left to humanity is that of faith—a receptive, dependent trust that itself is the fruit of divine initiative. Presenting the body a living sacrifice, transformation the renewing of the mind, is subsumed within faith, not as its substitute or cause, but as its living expression. Thus surrender is not a requirement of receiving righteousness and salvation. Jesus, as the author and perfecter of faith, initiates, sustains, and perfects the believer’s relationship to God.
In the shape of the new covenant, the Holy Spirit mediates this gift—proving, regenerating, assuring, transforming—yet always on the basis of the righteousness that is “apart from the law,” a righteousness “received by faith,” and imputed to us as a sheer gift. All of this is for the glory of God, so that, as Paul puts it, “it depends not on human will or exertion, but on God, who has mercy” (Romans 9:16).
Thus, righteousness is not earned by surrender, but received by faith—a faith birthed by God’s gracious persuasion and election. Those who “take up their cross” and follow Jesus do so not in order to merit life, but because the life of Christ has already been granted, and the righteousness of God, in Christ, has been imputed to them forever.