The document outlines the requirements for a strategic implementation plan for Tutor Perini, including objectives, functional tactics, action items, and a risk management plan with contingency strategies. It also discusses the theological interpretation of Romans 3:21-26, emphasizing the concept of righteousness as attainable through faith in Jesus rather than human efforts or adherence to the law. The text contrasts the tones and content of associated biblical passages, illustrating the evolution of the message of salvation and righteousness in the context of early Christian teachings.

1. Enterprise Company to use is Tutor Perini
Write a 1,400-word minimum (submission can exceed
wordcount, but not less) strategic implementation plan in which
you include the following:
Strategic Plan: Implementation Plan, Strategic Controls, and
Contingency Plan Analysis
Create an implementation plan including:
-Objectives
-Functional tactics
-Action items
-Milestones and deadlines
-Tasks and task ownership
-Resource allocation
-Recommend any organizational change management strategies
that may enhance successful implementation.
-Develop key success factors, budget, and forecasted financials
(if there is difficulty presenting this -information, present a 2-3
paragraph summary characterizing your target enterprise's
financial condition and prospects going forward),
-Create a risk management plan including contingency plans
(include separate sub-header for contingency plan) for the
identified risks.
In this class submissions must meet the required deliverables
length threshold (1,050 words) or it will be considered
incomplete and points will be deducted.
Intro to New Testament Second Essay
Structure
In Romans 3:21-26, the argument of the passage could be found
in verse 21 “But now the righteousness of God has been
manifested apart from law, although the law and the prophets
bear witness to it”. In summary, the argument declares that a
life could be made right or the manifestation of the

2. righteousness of God cannot be achieved through any human
efforts and apart from any works of the Law. Besides, there is a
certain point emphasized by the structure and that is “the
righteousness of God”. Within the passage, the word
“righteousness” is used triple times, and “righteous” once. The
repetitive used of “righteousness” shows that Paul was aiming
at emphasizing how, in what limitations and in what
circumstance the justification, also known as the “righteousness
of God” comes into reality throughout the whole structure of the
passage.
As aforementioned, the argument is about the irrelevant
conditions for manifestation of the righteousness of God.
Hence, what is essential to the argument would be the important
prerequisite that supports the righteousness of God could be
manifested and that is found in verse 22 “ the righteousness of
God through faith in Jesus Christ for all who believe.” one
clarification to this phrase is that not “people’s faith devoted
into Jesus Christ that brings the possibility that a life could be
made right” but more concisely that “ Jesus's faith in God
brings the righteousness of God into possible and reality”. The
extraneous portion of the passage to the argument could be
found in verse 24 “they are justified by his grace as a gift,
through the redemption which is in Christ Jesus” . In this
phrase, “his grace as a gift” and “redemption” are not
contributing to the argument but only explaining the
righteousness of God is a gift to human and the way is through
redemption from Jesus. Since the phrase has not push the
passage to a higher level, therefore, it is extraneous to the
argument. Without it, the completeness of the argument would
not be affected. In Romans 3:21-26, the conclusion of the
argument can be summarized into a sentence as followed: “The
righteousness of God is ek pisteos Eis pistin (out of faith into
faith).” More precisely, the righteousness of God is out of faith
of Jesus into the faith of us. When you and I heard the message
of radical faithfulness from Jesus to God, Jesus’s faith
replicates itself to us and into our faithfulness to God and we

3. will begin to think that a right life is possible.
The argument of the passage helps define that a right life cannot
be achieved through any works of Law or human efforts while
the conclusion of the passage declares that the righteousness of
God is out of faith into faith. Therefore, the connection between
the argument and the conclusion is that the argument defines the
conditions that cannot lead to a right life while the conclusion
gives out the answer to the exact condition to ensure how a
right life can be achieved through the faith of Jesus into God. In
the passage, Romans 3:21-26 reaches to its dramatic climax at
the beginning of 3:21 starting with the transitional word “But”,
which signals the significant turning point in human history that
the possibility of a righteous life has suddenly emerged, and all
sinned people can now have a chance to live a right life no
matter Gentiles or Jews. So the dramatic climax started from
verse 21 to verse 23 to deliver a message to the world that the
hope of a right life emerged.
Mood
Prior to Romans 3:21-26, when we try to enter the flow of
Paul’s thoughts, Paul describes in Romans 1:18-32 that the
tragic fall of the Gentile world into sin. Then further on in
Romans 2:1-3:20, Paul turns to the Jewish listeners in his
audience and makes the point that even the Jews, who have the
Laws of Moses, failed to obey it in front of sins. Paul then gives
out the statement that “so the whole world is in the grip of the
slave master called sin, which shows a sense of pessimistic and
discouraged. However, referring back to the dramatic climax in
3:21, “But now” it is full of hope and opportunity since a
turning point in the human history emerged! A right life is now
possible to be achieved by the faith of Jesus Christ into God.
Therefore, the mood of the passage transitioned from feelings of
pessimistic and upset in Romans 2:1-3:20 to a mood of hope and
transcend into gratitude towards the possibility of a right life
can be achieved.
Form
In Romans 1:16-17, it stated that “For I am not ashamed of the

4. gospel, because it is the power of God that brings salvation to
everyone who believes: first to the Jew, then to the Gentile. For
in the gospel the righteousness of God is revealed—a
righteousness that is by faith from first to last, just as it is
written: “The righteous will live by faith.””, from which Paul
gives out his thesis statement that the righteousness of God is
revealed through faith or faith. Although Paul is not ashamed of
the gospel, the fact that crucifixion was reserved by Roman to
Jesus the savior is bringing shame upon Paul since he is writing
it to Romans and seeking help from them as well. In Romans
3:21-26, Paul provides a restatement of the thesis of “the
righteousness of God is out of faith into faith”. For instance,
Paul states in verse 21 that the turning point in human history
emerged and led to the argument that the righteousness of God
can become a reality without preconditions of either human
efforts or works of Law. Then Paul asserts that Jesus’s faith has
shown the world what a righteous life looks like. And the rest of
the verse 22 to 26 describe how the faith of Jesus makes
possible a right life. Therefore, the passage is a exhortation
with a firm declarative statement that includes a restatement of
the thesis shown in 1:16-17. The components of the form
include an argument, portion that is essential to the argument,
portion that is extraneous to the argument, and a conclusion of
the argument which were described in detailed in previous
paragraphs. The form has been altered and supplemented in a
way of polemic style, which is also known as the “diatribe”
style at that time. A “diatribe” style at that time represents a
teaching technique that is about a discussion between teacher
and students. Such diatribe style of writing has been
supplemented into the context, boasting about the salvific
economy of God and the power that proceeds from faith in
Christ and zeal for the truth. The author Paul signifies his
thoughts as expounded in his response to the Jew’s objections
by placing the diatribe style of writing in the context. A
discussion like of format not only can deliver the messages that
Paul try to pursue, but also makes more believe about his

5. response to the Jew’s objection as well.
Significant words
Throughout the passage, three words are especially important:
“righteousness”, “faith”, and “expiation”. In order to grasp the
content of Paul’s thoughts, these words will be studied in
different perspectives as followed. Firstly, the word
“righteousness” is also used in Romans 1:16-17 that “the gospel
the righteousness of God is revealed.” Since Romans 3:21-26 is
the restatement from Paul to his thesis statement in 1:16-17,
then the meaning of “righteousness” would be the same in both
passages. Therefore, the word “righteousness” in 1:16-17 means
“the thought that a right life is possible.” “Righteousness” is
used in a connotative sense since the meaning of a right life is
hidden beyond the word itself and it is such a technical term in
theology with a broader significance in pursuing how a right
life could be achieved. The word “faith” is used in Romans 1:17
“The righteous will live by faith.” and in Romans 10:8 “ the
word of faith, which we preach.” The “faith” in Romans 1:17
means faithfulness that Jesus had into the God, and the “faith”
in Romans 10:8 represents the result of the replication from
Jesus’s faithfulness to God into our faithfulness to God, which
is different from the one in Romans 1:17. The word “faith” is
used in a bald sense and becomes a technical term for “belief in
something with a theological significance of describing the
condition that people make believe into something. The word
“expiation” is used only in Romans 3:25 but similar concept of
a meaning of expiation or atonement is represented in Romans
5:9 “Since we have now been justified by his blood, how much
more shall we be saved from God’s wrath through him! “The
meaning of the word “expiation” in Romans 5:9 means the
sacrifice of Jesus’s body and devoted his body and blood. The
word “expiation” is used in a denotative sense which represents
the atonement by Jesus Christ and is regarded as a technical
term for the meaning of “sacrifice” and including a broader
significance in memory of Jesus’s sacrifice for all human’s

6. goods.
The word “righteousness” is used by Paul in 1 Cor 1:30 “It is
because of him that you are in Christ Jesus, who has become for
us wisdom from God—that is, our righteousness, holiness and
redemption.” The meaning of the “righteousness” in the phrase
is also “a right life” and is used in a bald sense. However, what
is still unclear is that whether righteousness is as an attribute of
God or the genitive signifies Christian’s righteousness of God.
In the New Testament, the word “righteousness” is used in
Psalm 1:6 “For the Lord knoweth the way of the righteous: but
the way of the ungodly shall perish.” In this phrase, the word
“righteous” means morally right or justifiable; virtuous. The
word “faith” is used in Hebrews 11:1 “Now faith is confidence
in what we hope for and assurance about what we do not see.”
Although Hebrews is traditionally attributed to Paul, scholars
have long recognized that Paul is not the author. Whoever
wrote Hebrews lived a number of years after Paul. The term
“faith” in the phrase means “complete trust or confidence
placed in someone or something.” And the word “expiation” is
found in the New Testament only in Hebrews 9:5 “Above the
ark were the cherubim of the Glory, overshadowing the
atonement cover. But we cannot discuss these things in detail
now.” The substituted word “atonement” is used in the phrase as
the same meaning as “expiation”, which represents the sacrifice
of Jesus.
In the Old Testament, the word “righteousness” is used in Amos
5 multiple times. For instance, in Amos 5:24 “But let judgment
run down as waters, and righteousness as a mighty stream”, the
word “righteousness” is used in order to inform the readers
about Paul’s thought that God is righteous and just, from which
demands justice from us. Besides, the word “faith” is used in
Habakkuk 2:4 “ See, the enemy is puffed up; his desires are not
upright— but the righteous person will live by his faithfulness.”
The word “faithfulness” is used in the meaning that the person
who has faith in Jesus Christ is the person who can have a right
life that can conquer the enemy as “slave master- sin and not

7. manipulated by his desires. Then the word “expiation” is used
in two places, both Leviticus 16:13-15 and 4 Maccabees 17:22.
In Leviticus 16:13-15, the term “atonement cover” is used in
each verse from 13 to 15. The term “atonement cover”
represents the doctrine concerning the reconciliation of God and
humankind, especially as accomplished through the life,
suffering, and death of Christ. From both Leviticus 16:13-15
and 4 Maccabees 17:22, it can conclude that there is not
distinction between Gentiles, only one standard of life and that
is the radical faithfulness to Jesus.
In Greco-Roman, righteousness is one of the chief attributes of
God as portrayed in the Hebrew Bible. Its chief meaning
concerns ethical conduct mentioned in Leviticus 19:36.
However, the word “righteousness” is understood differently in
Jewish. Righteousness is not regarded as an attribute of God but
more likely a gift for human to embrace a right life.
Situation
In the passage, Paul gives his readers the concept that how
the righteousness of God is apart from any works of Laws. The
mindset behind this is that Paul tries to reveal about the
situations for his readers in Rome that they are uncertain
whether righteousness should be defined as obeying the laws or
not since they are ruled under the cruel administration of the
Roman Empire. In their minds, maybe they believe that by
obeying the laws set by the Roman Empire, they live in right
lives. However, they were not necessarily believing in either
Jesus or God because they are unaware of how much Jesus has
done so much in order to make a right life to become possible
by his own expiation and his faith devoted in God. Only thing
they have in mind is the word of Laws that they have to obey
day by day. In addition, readers in Rome did not notice that the
slave master- sin had already manipulated the daily lives around
them including violence, unfairness, and salvations before
reading the Romans. Paul try to reveal the circumstances that
his readers in Rome are currently at and remind them that Jesus
and God had so much contribution to human beings, but they

8. never noticed before.
Paul strives for revealing his state of mind by touching the
righteousness of God from the faith of Jesus into God and
revitalizing the spiritual life of the church, has restored an
understanding of what God did and continues to do in Jesus
Christ. He tries to remind his readers in Rome about how God
had embraced all people with his grace of righteousness as a
gift. After finishing his missionary activity in Achaia, Paul
desires to take his missionary activity westward and he wants to
meet with Romans. Although he had never been to Rome before,
he expects Romans to notice and pay more attention to his
Gospel. Therefore, he regards the journey as a base of operation
in Rome for supporting his Western missionary excursion,
hoping for obtaining the support from the Roman community
and let more Romans become closer to have faith in God in
order to achieve a righteous life.
In the passage, the phrase “all have sinned” sets the
circumstance of the life of the church. In Paul’s opinion,
without any exclusion, all of the people even the ones in the
church are manipulated by the slave master sins which are not
able to live a right life. At this moment, Jesus’s expiation and
his faith into God brings new hope for human beings and now “a
right life” becomes possible. The literary form suggests a new
possibility that everyone stay together to hold the same faith in
God that is replicated by the faith of Jesus into God and now
it’s possible to live for others because of Jesus.
Comparison
1 Cor 4:6-7
The passage (Romans 3:21-26) is quite different from 1 Cor 4:6-
7 no matters from its content, tone, and person. While Romans
primarily explain how the righteousness of God can be
manifested, 1 Corinthians focuses on the idea that people should
not regard themselves as the special ones under the glory of
God. Besides, the tone of Romans is less intense and more
likely as a diatribe style of teaching between teacher and
students while 1 Corinthian contains plenty amount of intense

9. as it brought up several questions among the texts
consecutively. The tone in Romans seems to be more
comfortable for readers to read and readers are more willing to
read less intense material. In Romans, Paul uses third person for
the whole passage and applies words such as “his”, “it”.
However, In 1 Corinthians, first person of “I” is mainly used in
the text, which seems to be less official and less persuasive.
The similarity of both texts are as followed. Firstly, both text
mentioned the “gift”, which reminds people that we received
gift by the grace of God.
2 Cor 5:14-21
The passage 2 Corinthians mainly focuses on the redemption
and sacrifice of Jesus Christ to give human beings the ministry
of reconciliation. Instead of using only one word in Romans to
describe the Jesus’s sacrifice as “expiation”, 2 Cor 5:14-21
spends about two paragraphs on how Jesus “one has died for
all”. The structure between these two passages is different. 2
Cor 5:14-21 is more likely a text first showing the fact that
Jesus’s sacrifice leads to the righteousness of God as a
conclusion at the end of the passage while Romans 3:21-26
reveals the result of righteousness of God from the very
beginning in the text in verse 21. Also, Romans uses third
person while 2 Cor 5:14-21 uses both first and second person as
its main writing style. The similarities of both texts would be
the ideas that Paul try to deliver to his readers. For instance,
both texts is under a tone of persuasion, more precisely a
exhortation, in which both starts with a statement, develops
with the rationales behind the statement and provides evidences
to support the argument, and ends with a conclusion that comes
from the developments related to the initial statement.
Gal 3.21-25
The passage Gal 3.21-25 addresses a significant aspect
mentioned in Romans 3:21-26 as well and that is the
relationship between righteousness and the word of Laws.
However, Romans 3:21-26 only used one verse in verse 21 to
give an answer to the readers that righteousness of God has

10. nothing to do with the work of Laws when Gal 3.21-25
mentioned “law” throughout the two paragraphs for several
times. In Galatians, Paul seems to be less certain about the
relationship between work of Laws and righteousness of God
since he starts with a question “Is the law then against the
promises of God?” But in Romans, Paul’s words show a sense
of affirmative that Laws and righteousness of God are irrelevant
at all, which shows Paul’s mindset is evolving and his
confidence towards his ideas get strengthened over time. The
similarities between both texts is that they all mentioned the
significant word “faith”. Both texts confirm the function of
“faith” towards the path to achieve the righteousness of God
through the faith of Jesus into God.
Phil 3:2-11
In Phil 3:2-11, a new concept of “confidence in flesh” is
introduced by Paul to his readers while in Romans 3:21-26 is
not mentioned at all. The Philippians worships the glory of
Jesus from not only spiritually, but also physically. A huge
different between Romans 3:21-26 and Philippians 3:2-11 is that
Romans 3:21-26 is written in a positive tone with hope since the
turning point in human history has emerged while in Phil 3:2-11
a pessimistic tone is set since “everything as loss including the
redemption”. First person is widely used in Phil 3:2-11, the
word “I” is all over the passage and it never shown once in
Romans 3:21-26. The similarities between two texts is that both
gives credit to Jesus’s redemption and admits the grace of God.
Comparing and contrasting the similarities and differences
among texts above, it can be determined that Paul’s writing
skill, mindset, and confidence in his ideas are strengthened over
time. And it can be concluded that the differences are from the
maturation of Paul’s thoughts. A great point to prove this is
from the transcendence from using first person and second
person at first and using third person in Romans, which is the
latest letter Paul wrote among all texts mentioned above. Paul’s
letter to the Romans is the most ordered, complete, and
comprehensive statement comparing to the texts he wrote before

11. Romans. Because of its contents, Romans had shown a
remarkable influence on the early life of the church and its
theology through its diatribe style of writing that impresses
more and more people throughout the history.