Articles Righteousness by Faith
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Righteousness by Faith
The realization of righteousness by faith began with Luther in his visit to Rome. Luther was shocked by the ostentation and the corruption of the priesthood on all levels. While climbing Pilate's staircase on his knees to gain an indulgence himself, he was suddenly overwhelmed by the Bible text ”The just shall live by faith.” He got up from his knees and began the Reformation in Germany on that principle. One should always remember that it was the experience of seeing sin, the transgression of the ten commandments, in the church, that inspired the realization of righteousness by faith. The idea that faith in Christ without obedience to the law can bring salvation is diametrically opposed to Luther's experience and teaching, to say nothing of Paul's. But righteousness by faith did not begin with Luther and his realization that adoration of saints' images and relicts, acts of prostration in churches, fasting, belief in purgatory, and dozens of others forms of holiness could save no one. Nor did the concept of righteousness by faith begin with Paul in the New Testament. The book of Genesis is structured around this grand truth from the very day of Adam and Eve's expulsion from Eden through Abraham's great declaration of faith to Joseph's recognition of divine providence. Salvation has always been a gift of divine grace, not something earned by human efforts. The masthead of the Review and Herald magazine for years had a summary of doctrinal statements: The Bible, and the Bible alone, the rule of faith and duty. The Law of God, as taught in the Old and New Testaments, unchangeable. The Personal Advent of Christ, and the Resurrection of the Just, before the Millennium. The Earth restored to its Eden perfection and glory, the final Inheritance of the Saints. Immortality alone through Christ, to be given to the Saints at the Resurrection. The baptism, life, death, resurrection and ascension of Christ into the heavenly sanctuary to intercede for the faithful and make an atonement for sin is not expressed here. Of course, they believed these things. But the fact that they were left out of the summary left a gap between the Law of God and the second coming of Christ. This contributed to preaching that neglected these truths. This lack was brought to the attention of believers in the 1888 General Conference in Minneapolis, where elders Waggoner and Jones preached the message of Righteousness by faith. Much has been written on the subject of righteousness by faith. Much that has been written is unfortunate speculation. ”Many commit the error of trying to define minutely the fine points of distinction between justification and sanctification. Into the definitions of these two terms they often bring their own ideas and speculations. Why try to be more minute than is Inspiration on the vital question of righteousness by faith?
”Sanctification is not the work of a moment, an hour, a day, but of a lifetime. It is not gained by a happy flight of feeling, but is the result of constantly dying to sin, and constantly living for Christ. Wrongs cannot be righted nor reformations wrought in the character by feeble, intermittent efforts. It is only by long, persevering effort, sore discipline, and stern conflict, that we shall overcome. ”It {sanctification} is not merely a theory, an emotion, or a form of words, but a living, active principle, entering into the everyday life. It requires that our habits of eating, drinking, and dressing be such as to secure the preservation of physical, mental, and moral health, that we may present to the Lord our bodies--not an offering corrupted by wrong habits but--'a living sacrifice, holy, acceptable unto God.' ”The Scriptures are the great agency in the transformation of character. . . . If studied and obeyed, the Word of God works in the heart, subduing every unholy attribute. ”There is no such thing as instantaneous sanctification. True sanctification is a daily work, continuing as long as life shall last.” Ellen G. White, The Faith I Live By, page 116. This text gives valuable advice and information, indeed, a summary of the whole issue in a nutshell. First of all, it shows that the Bible says about the subject is sufficient, and we should be satisfied with that, and not engage in further speculation. Speculation is an important human activity, but it is not appropriate in all situations. This is one of those when speculation is not appropriate. At the same time, the text shows that righteousness by faith consists of justification and sanctification. Justification is defined as the experience of penitance. That is, it can exist only under the condition of contemplating the law, the ten commandments, which define what sin is. Pardon for sin occurs when the penitent and contrite sinner accepts the atonement of Christ. Sanctification is rather a more complex and less precisely defined thing. It is the lifelong transformation of character that takes place when one studies and obeys the word of God. That word works in the heart, subduing every unholy attribute. Both are divine acts, but they are acts that require the human cooperation of laying hold on the atonement with faith, and daily coming to the word of God. It is in the defining of what is divine part and what is human part, what belongs to justification and what belongs to sanctification that leads to unwarrented speculation. The best attitude is to get at it and leave the arguments aside.
The
words faith and righteousness are used together in only a few texts. But they
refer to the very beginning of the Bible. The first person who is said to have
attained to righteousness by faith is Abel. ”By faith Abel offered unto
God a more excellent sacrifice than Cain, by which he obtained witness that he
was righteous, God testifying of his gifts: and by it he being dead yet
speaketh.” Hebrews 11:4. Nearly all of these texts are found in the Pauline
epistles. But Peter also joins the terms faith and righteousness. ”Simon Peter,
a servant and an apostle of Jesus Christ, to them that have obtained like
precious faith with us through the righteousness of God and our Saviour Jesus
Christ.” 2 Peter 1:1. It is worth noting that our faith lays hold, not on some
supposed righteousness of our own, but on the righteousness of God Himself.
Paul also introduces his discussion of righteousness by faith with the same
point. ”For therein is the righteousness of God revealed from faith to faith:
as it is written, The just shall live by faith.” Romans 1:17. Paul goes on to
make the point that the righteousness of God, being the only righteousness to
be obtained, is not limited to any certain group of people. That is an obvious
conclusion, if the righteousness is not human righteousness but divine. ”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.” Romans 3:22.
The human mind is
so perverse that it naturally runs to the question of what a person must do.
The contemplation of so-called works arises already in Paul's writings. ”But to him that
worketh not, but believeth on him that justifieth the ungodly, his faith is
counted for righteousness.” Romans 4:5. But what exactly the works are that are
futile are a matter of argument. In Luther's time, it was a matter of
unscriptural ritual, for the most part. At the time of Paul, the burning
question in Judaism was whether an adult convert must be circumcized on
conversion. Consequently, this quarrel spilled over into the early church as
well. ”Cometh this blessedness then upon
the circumcision only, or upon the
uncircumcision also? for we say that faith was reckoned to Abraham for
righteousness.” Romans 4:9. Paul takes the example of Abraham. ”And he received the sign of circumcision, a seal of the righteousness
of the faith which he had yet being uncircumcised: that he might be the father of all
them that believe, though they be not circumcised; that righteousness might be
imputed unto them also.” Romans 4:11. Interestingly enough, Paul evades the
issue of good deeds as works altogether and focuses on the opening of
righteousness by faith to all humankind. Again, the focus of the promise is not
to humankind as such, as that would imply works, but to the seed of Abraham,
that is to Christ, who is the heir of the world. The opening of salvation to
all men is not in function of all men, but in function of the heritage that
Christ has won. This is the logical reason behind the ineffectiveness of works.
”For the promise, that he should be the heir of the world,
was
not to Abraham, or to his seed, through the law, but through the righteousness
of faith.” Romans 4:13. ”What shall we say then? That the Gentiles, which
followed not after righteousness, have attained to righteousness, even the
righteousness which is of faith.” Romans 9:30. Works are really defined, as
through circumcision, as belonging to a particular people instead of merely to
the believers of all peoples whom Christ inherits. The aspect of divinely
appointed kingship in regard to righteousness by faith has been greatly
neglected, and that also explains the skewed view which speculates on the
relationship of works to faith that Ellen White deplores above.
Given that righteousness by faith is the legal heritage
of Jesus, who inherits the world, conquers death, and becomes the fountain of
life, it depends directly on the human relation to Christ's resurrection. ”But
the righteousness which is of faith speaketh on this wise,... The word is nigh
thee, even in thy mouth, and in thy
heart: that is, the word of faith, which we preach; That if thou shalt confess
with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath
raised him from the dead, thou shalt be saved. For with the heart man believeth
unto righteousness; and with the mouth confession is made unto salvation.”
Romans 10:6,8-10.
Paul gives a briefer exposition of the issue to the
Galatians. ”For we through the Spirit wait for the hope of righteousness by
faith.” Galatians 5:5.
Both in Romans and Galatians Paul relegates one's own
ineffectual righteousness to that of the law. The context is of course the
first century Jewish accommodation to Rome, by which the law is emphasized, and
thus skewed and abused. The two strands of Israelite faith were the law and the
divinely appointed, the Messiah figure. The Romans were very sensitive to any
rival to Caesar. For survival the Jews focused on the law and laid aside the
Messiah. The Pharisees did this by rabbinical method, the scholarly application
of the law to all aspects of life. The Sadducees did this by what they thought
was a literal application of the law, but which limited it to the stated areas,
leaving the rest of life open to compromise with Rome. Thus, both advocated a
righteousness of the law that denied Christ. At the same time, the kingly role
of the Messiah is central. Paul is really the champion, not of a new faith, but
of conservative Israelite faith, faith that was absolutely loyal to the appointed
ruler, the divinely established king. This appears in summary in Philippians 3:9. ”And be
found in him, not having mine own righteousness, which is of the law, but that
which is through the faith of Christ, the righteousness which is of God by
faith.”
But that does not relieve people of their moral
obligations any more after the coming of Christ than it did before he came, or
earlier under the messiahs of the kingdom of Israel or even earlier under the
messiahs of the judges and patriarchal period. All of the earlier messiahs or
anointed ones could provide only earthly, physical satisfaction. The literal
keeping of the ten commandments was both the means and the end. But keeping the
commandments could not keep people from dying. Christ could and does provide
eternal life. He does not provide less than the Old Testament messiahs, who
provided the means for keeping the ten commandments. But he provides more. He
provides eternal life for those whom he inherits through his conquering of
death. So in writing to Timothy Paul combines the terms of righteousness and
faith with those of godliness, love, patience, and meekness. ”But thou, O man of God, flee these things; and
follow after righteousness, godliness, faith, love, patience, meekness.” 1
Timothy 6:11.
The positive virtues are complemented by fleeing sin.
”Flee also youthful lusts: but follow righteousness, faith, charity, peace,
with them that call on the Lord out of a pure heart.” 2 Timothy 2:22. A full
theology of righteousness by faith is thus found merely by examining the less
than a score of texts that mention the words righteousness by faith directly.
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Hits: 4766 Comments (13)
  written by GODSWAY AKORLI, November 02, 2009
this article is really inspiring and teaches us to have faith in him the Lord . i know God will make a way where there seams to be no way.
 written by sohel ahmed, November 01, 2009
i am reed a story, this story is very beautyful, i wish this story reed and chnce man good by
 written by marjorie whyte, October 23, 2009
He is the sustainer of everything - even our very 'being'.
 written by Sylvia Okafor, October 19, 2009
He is the Way the Truth and the Life. His blood and rising rom the dead had freed us from all our sins and curses. Our Jesus isbeyong explanation in words. The touch He gives is so enormous..... it can not be exprssed in anyway.
The everlasting inner contentment and peace.....Oh Thank you LOrd for all your blessings and gifts!!!
 written by April Aloya, September 24, 2009
It is true that God is the truth but in Luther's story there is the traditions that the country was follow.. They are not focusing in the truth but in their own beliefs. And God used Luther to spread the gospel and fight to the pope even though his life is in danger. That's the spirit of God work with us if we are with Him...
 written by mark lee, June 24, 2009 yes, off course a wonderful thought, but we should try that we learn from our sins and try to revert them through good deeds.stocks because this is the way which leads to our success.
 written by maureen barrett, May 27, 2009
Have faith in the Almighty God and Father and all else will be given unto you. We cannot stop praying for ourselves and for others.
 written by Inderias Bhatti, May 05, 2009
Oh Yes!!! He is the Way the Truth and the Life. His blood and rising rom the dead had freed us from all our sins and curses. Our Jesus isbeyong explanation in words. The touch He gives is so enormous..... it can not be exprssed in anyway.
The everlasting inner contentment and peace.....Oh Thank you LOrd for all your blessings and gifts!!! Inderias Bhatti, Lahoe, PAKISTAN
 written by KEN CHRISTIAN ADRIAN BARTOLOME, March 09, 2009
12Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. 13The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true. 14Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go. 15Ye judge after the flesh; I judge no man. 16And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me. 17It is also written in your law, that the testimony of two men is true. 18I am one that bear witness of myself, and the Father that sent me beareth witness of me. 19Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also. 20These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.
 written by Jose de Leon Vitug 111, March 09, 2009
*Patience*
> > *Isaiah 40:31* - *But they that wait upon the LORD shall renew > theirstrength; they shall mount up with wings as eagles; they shall > run, and not > be weary; and they shall walk, and not faint.* > > Patience is generally understood as to be calm (temperance - self control). > A person who sleeps is also calm, but that does not mean that he is patient. > Then some would define patience as being calm and awaiting (in hope) for an > event; yet again if we are awaiting an event, would that not mount to > impatience? For example if I am expecting someone at home and I sit on a > chair and keep my eyes on the door, how would that be called patience? How > long would one sit? If it is patience then why sit in the chair all the > time? Will not that be called partly anxious? > > Does patience mean to endure tribulation? No. > > For in his letters Paul talks about getting even; not doing it ourselves but > letting God to do it for us. > > Yet in patience we are called to endure. Patience is one of the few basic > characteristic requirements of being a Christian along with righteousness, > godliness (God fearing), meekness, faith and love. > > Although patience is a very important aspect of being a Christian, yet among > the fruit of the Holy Spirit it does not list. > > *Galatians 5:22-23* > > 22 But the fruit of the Spirit is love, joy, peace, longsuffering (slow to > anger), gentleness, goodness, faith, > > 23 Meekness, temperance (self control): against such there is no law. > > If patience is so important why it is not listed among the fruit of the Holy > Spirit? If it is not from the Holy Spirit then where do we get patience from > and how do we grow in it? > > Patience is not a fruit but is connected with almost all of the fruit. > > *Luke 8:15* > > 15 But that on the good ground are they, which in an honest and good heart, > having heard the word, keep *it*, and bring forth fruit with patience. > > I could call patience as a fruit basket or better a fruit salad. > > In simple understanding I would define patience as; if I am expecting the > guest at home at 5:30pm; I go about doing my normal core of work, not > sitting and watching at the door, until it is sharp 5:30pm when the guest > has to arrive. I go to the door greet him and rejoice. > > Here, we have basically four elements that go into patience:- > > 1) *Knowledge of the event* - for example here the time when it will > happen. > > 2) *Hope/Trust / Faith* - trusting that things will not change, like in > here the person will surely come. > > 3) *Calmness* / *self control* - keeping our state as natural as it can > be while waiting, until the turn of the event. > > 4) *Joy *- Excitement to see it being fulfilled. > > What we normally call as the gift of patience is the ability to keep the > calmness or self-control during the process / period. But if any of the > other three elements are missing, either the whole process will not mount to > patience or we will not be able to keep calm during the wait in changing > times. > > If I do not know when (even approximately when) the event will happen or > when we will receive, it will change my patience into either anxiety > (impatience) or to a careless attitude which can amount to not waiting at > all. Knowledge is a very important part of our having patience. > > The other elements (fruit) help control and strengthen us in the period of > wait. So patience is like putting all the fruit to the test and therefore > help them grow in us. > > > Father God, You are the Lord of patience. You have given your Word unto us > and in your Word You have written the start and the end. You know everything > and endure everything; You await its fulfillment. You are excited, looking > forward to see the end when man comes back to You. Show me to keep the same > patience as You keep with me. I ask this in Jesus' Name, Amen. >
written by Jose de Leon Vitug 111, March 09, 2009 *You shall dwell in the land and be fed* *Psalms 37:3* - *Trust in the LORD, and do good; so shalt thou dwell in the land, and verily thou shalt be fed.* We all like to have the good things life but have we ever asked what good have we done in life to deserve good? Some may say I have not done any bad; but does that count for the good that we need to do. Compared to the evil in our lives we hardly do any good. Even if we do the least amount of evil and sufficient amount of good yet we will only receive our blessings, if we trust in the Lord. Trusting in the righteousness of God becomes the key to receive in multiplication of the goodness we do. If you are having problems in surviving and having your needs met, ask yourself 'do I trust God?' and 'when was the last time I went out of my way to do good unto others?' Father God, You alone are good, help us by your Spirit to learn to do good; to be like You. So that I may make peace with You and dwell in my land satisfactorily and be contented in all my needs. I ask this in Jesus' Name, Amen.
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