"Justification and the Law"

"Justification and the Law"

The gospel of "all you have to do is believe" and God will adjust your accounts in heaven is "cheap grace" which voids God's law. The gospel of "trust and obey" is "legalism" and it abolishes God's law too. The Apostle Paul is dead set against the abolition of God's law. He writes: "Do we then make void the law through faith? God forbid: yea, we establish the law" (Rom. 3:31). So how are we to understand the relationship between faith and the law?

Through the centuries Christians have wrestled with salvation by law-keeping or by believing. The historic Roman Catholic idea was that salvation is by grace which is received by the communicant through the sacraments of the Church which in turn enable one to render acceptable works to God in order for sins to be forgiven. The law of God and the Sabbath in particular were of little importance. Luther's breakthrough of justification by faith was the beginning of a restoration of God's love for sinners by forgiving their record of sins. Distinct from justification by faith was the pursuit of living for God, but the Sabbath truth and God's law were of secondary importance.

What Ellen White heard in the 1888 message was the perfect marriage of justification by faith and the law of God. [1] In other words, justification by faith is the experience of seeing the uplifted Saviour and appreciating the fact that "if one died for all, then were all dead" (2 Cor. 5:14); i.e., all would be dead if One had not died for all. This effective gift of God's amazing forgiveness in Christ is given to the sinner and it reconciles an enemy's heart to God so that the soul receives the atonement.

It follows that one cannot be reconciled to God and not be reconciled to His holy law. "Do we then make void the law through faith? God forbid; yea, we establish the law" (Rom. 3:31). Therefore, if we are reconciled to God we shall gladly obey all ten of His commandments, including the fourth. Yes, we shall obey the seventh, too; justification by faith heals wounded, alienated hearts in marriage.

Paul provides two illustrations of justification by faith from the Old Testament. "Abraham our father" was a heathen when God proclaimed the cross to him (Gal. 3:8). God's self-giving, self-denying love won his heart and "Abraham believed God, and it was counted unto him for righteousness" (Rom. 4:3). He who seeks to be "justified by works" supplies the righteousness in which he glories, but all such self-motivated works are nothing "before God." It is faith which is activated by the creative agape of God that counts for righteousness, and there is no egocentrism involved in it.

When one is motivated by self-interest, he works for wages earned, but grace cannot be earned. Grace is God's gift to sinners. Genuine faith is centered on the cross where the sinner identifies with Christ. God actually makes the ungodly just from the inside out. This is what Paul means when he writes, "his faith is counted for righteousness" (vs. 5). [2]

Paul's second illustration of justification by faith is David. The "blessedness" of David is twofold: God's imputation of righteousness, and the forgiveness of sins (vss. 6, 7). David wrote of the blessed experience of God removing his sins (Psalm 32:1, 2). Equally important is the personal happiness of God making one righteous (vs. 8).

"A false view of righteousness by faith declares that genuine righteousness must always be imputed vicariously, that it can never be truly imparted. The difference? A lady wears a leopard-skin coat externally; it is never a part of her, it is vicarious, imputed. The leopard wears a leopard skin coat as a part of himself, it is imparted. The false view says that sin can never be eradicated until we see the Lord coming in the clouds of heaven and He zaps us. But the Bible teaches that vicarious imputed righteousness must and will also become imparted righteousness. [3]

Thus it is that agape-motivated faith establishes the law. "Therefore it is of faith, that it might be by grace" (Rom. 4:16). The gift of the cross is the ultimate meaning of the atonement which is perfect harmony with God's law.

Law divorced from grace provokes the natural-born enmity of the heart. Such enmity is lawlessness which seeks to do away with sin (3:15). Any concept of justification by faith which fails to deal with the heart-enmity is antinomianism. If justification by faith is a mental assent to a book transaction in heaven light-years away from the believer whereby God adjusts one's accounts in heaven, but there is no heart-reconciliation, it is a detour around the cross. If self-centeredness is not crucified with Christ, the law is made void.

God does not ask us to do His commandments in order to be saved. His love constrains us to believe His promises--the everlasting covenant. Paul's gospel forbids all possibility of "righteousness" "by the law" (Gal. 3:21). "The promises of God" were given to Abraham 430 years before his descendants were given the Ten Commandments written on tables of stone (vs. 17). God's purpose in giving the law was not that it might impart righteousness to sinners. It is given as a perfect description of righteousness. But those who are motivated by fear are "kept under the law," locked up by a correctional officer, that the law might drive them "unto the faith which should afterwards be revealed" (vs. 23).

Paul is not writing about the historical sequence of the Jews from Sinai to the cross, but of the law's function by virtue of the Holy Spirit convicting the heart "of sin and of righteousness" (John 16:8). "The scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe" (Gal. 3:22).

The "faith of Jesus" is the source of our faith in Him. It is the fact of His taking our "self" and denying it continually throughout His earthly life, climaxing in His cross. His ultimate act of faith was when hanging on the God-forsaken cross He bore our curse of the second death and yet proclaimed His faith, "Father, into Thy hands I commend My spirit: and having said thus, He gave up the ghost" (Luke 23:46). His faith bridged the gulf of sin to the Father and that was the atonement.

We appreciate the "faith of Jesus" and "believe" in Him. We experience a reconciliation of heart to God which is in perfect harmony with His law of love manifested in obedience to all His commandments.

--Paul E. Penno

Endnotes:
[1] "The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God" (Testimonies to Ministers, pp. 91, 92).

[2] "The last verse of the third chapter of Romans tells us that by faith we establish the law. Moreover, the very term 'justification' shows that faith performs the requirement of the law. Faith makes a man a doer of the law, for that is the meaning of the term 'justification by faith'" (E. J. Waggoner, "Studies in Romans. The Blessing of Abraham," The Signs of the Times, Feb. 13, 1896, p. 2).

[3] Robert J. Wieland, Dial Daily Bread (Feb. 14, 1998).

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For an excellent companion book to these studies, please see Waggoner on Romans: the Gospel in Paul’s Great Letter, by E. J. Waggoner. You may access the complete book at: http://www.1888mpm.org/book/waggoner-romans

For Jack Sequeira sermons on Romans click here: MP3; Windows Media; Real Audio
 For the written version click here
 For a paraphrase on Romans click here
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“Justified by Faith”

From the opening lines of his letter to the Roman Christians, Paul was laying down the principle distinctions between supposed justification by "works of the law" (legalism), and a true righteousness by faith response to everything that God has already done for the human family in Christ Jesus. From his premise Paul then draws the conclusion "that a man is justified by faith without the deeds of the law" (Rom. 3:28).

Over the centuries two main arguments have arisen from this simple statement of Paul's. First is the idea that the Law of God (specifically the Ten Commandments) can be thrown out completely because we don't need it for our justification, or for anything else. The claim under this view is that "since the cross" we're living by "grace" and don't need the Law, which is labeled as being part of the "old covenant" that was "nailed to the cross." The second idea is that somehow faith justifies us; that "works of righteousness" have merit. The former notion is antinomianism; the latter is legalism. Both are ditches running along side the highway of truth.
Righteousness by faith, or justification by faith, must first and foremost have an object toward which the faith is directed. There must be a reason for the faith. Why do we believe? In what do we have faith? Faith is not a mental assent to a list of facts or data. Faith is not an emotion, even though we often define it as a "heart-felt appreciation." Faith is a living dynamic operative in the life of the believer that impels a continuous creative change in the one who believes. Paul describes it in Galatians 5:6 as "faith which works by love." Or, faith that is motivated by that heart appreciation.

Which immediately raises another question: "heart appreciation of what"? Has God done anything for which we should be grateful? Yes, we all have memorized John 3:16, but how often do we read verse 17? "God sent not His Son into the world to condemn the world; but that the WORLD through Him might be saved." First Timothy 1:15 says, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." How many in the world are sinners? "For all have sinned, and come short of the glory of God" (Rom. 3:23). Then for whom did Christ die?--the whole world of lost sinners.

In the section of Romans we're focused on this week Paul doesn't leave his readers in despair after telling us we have all come short of the righteousness we need. Immediately he says, but the good news is that God has already freely (liberally, without measure or restraint) justified us by the grace that is in Christ Jesus (vs. 24). What God liberally bestowed upon the sinful world is an  "abundance of grace and of the gift of [Christ's] righteousness" (Rom. 5:17).

Getting ahead of ourselves just a bit, we read "Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life" (Rom. 5:18). Christ, as the "Lamb slain from the foundation of the world" (Rev. 13:8), reversed the condemnation that fell upon the human race when Adam sinned in the Garden, thus placing the entire human race (in Adam) on a second probation. "As soon as Adam sinned, the Son of God presented Himself as surety for the human race, with just as much power to avert the doom pronounced upon the guilty as when He died upon the cross of Calvary" (Review and Herald, March 12, 1901). This reversal of condemnation is often referred to as "forensic" or legal justification because it has to do with the Law which all (except Christ) who have been born into the world have transgressed.

Here in chapter 3 we read that God "set forth [Christ] to be a propitiation through faith in His blood, to declare His righteousness for the redemption of sins that are past" (vs. 25). While in the death of Christ God demonstrated His righteous judgment against sin, so in His resurrection we find proof of the acquitting righteousness of God that reveals mankind as having been declared justified (Rom. 4:25). "Propitiation" is translated from the Greek word that literally means "mercy seat" referring to the ark of the covenant whereon the Shekinah glory of God resided in the wilderness tabernacle. It is the place of atonement between sinful man and the righteous holy God. Christ is that place of atonement.

Now, with this knowledge we return to our question: "heart appreciation of what?"-- the gift of grace and life. Except for Christ we would all be dead from the "foundation of the world" had Christ not immediately stepped between our father Adam and the sentence of eternal death, taking the penalty upon Himself (Gen. 2:17; 2 Cor. 5:14, 15). The gift of legal justification implores the sinner to repent and believe God's everlasting covenant promise to save from sin. When a person hears the good news that God already loves him so much that He willingly gave up His own life to redeem us from sin, the natural response is profound wonder. "What is man, that Thou shouldest magnify him? and that Thou shouldest set Thine heart upon him?" (Job 7:17).

The "righteousness of God which is by the faith of Jesus Christ unto all and upon all them that believe: for there is no difference" is the gift from God to the entire world. God gives to every human on earth a measure of faith (Rom. 12:3; Eph. 2:8), and not just any ordinary faith, but the faith of Jesus Christ. "He imparts to us His own faithfulness. This He does by giving us Himself. So that we do not have to get righteousness which we ourselves manufacture; but to make the matter doubly sure, the Lord Himself imparts to us in Himself the faith by which we appropriate His righteousness" (Waggoner on Romans, p. 69).

Christ took upon His sinless nature mankind's sinful nature, and at the cross crucified that nature. Just as all humanity were in Adam when he fell, just so all humanity were in Christ when He died the equivalent of the second death on the cross of Calvary. Therefore, without performing any legal trickery God is able legally to declare the sinner righteous. "Christ is set forth to declare God's righteousness for the remission of sins, in order that He might be just and at the same time the justifier of him who believes in Jesus. God justifies sinners, for they are the only ones who need justification. The justice of declaring a sinner to be righteous lies in the fact that he is actually made righteous. Whatever God declares to be so, is so." (ibid., p. 73; see also Christ and His Righteousness, pp. 72 and 74).

Such a magnanimous gift must kindle a heart-felt appreciation in the repentant sinner. The result of that appreciation is a transformed life which reflects the character of Christ to the fallen world.

--Ann Walper

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For an excellent companion book to these studies, please see Waggoner on Romans: the Gospel in Paul’s Great Letter, by E. J. Waggoner. You may access the complete book at: http://www.1888mpm.org/book/waggoner-romans

For Jack Sequeira sermons on Romans click here: MP3; Windows Media; Real Audio
 For the written version click here
 For a paraphrase on Romans click here
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“All Have Sinned”

 “All Have Sinned”

When you read through the texts given for this lesson, one could possibly get the impression that there is only very bad news, for in the early chapters of Romans, Paul tells us the condition of humanity without God in control of their lives. "Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenantbreakers, without natural affection, implacable, unmerciful: who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them" (Rom. 1:30-32). Even as professed Christians we are not totally off the hook: "Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?" (Rom. 2:21). And, "Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things" (Rom. 2:1).

No wonder the lesson asks in Sunday's section, "Do you ever struggle with assurance? Do you have times when you truly question whether or not you are saved, or even if you can be saved?" (emphasis added).

If you are one of those who have doubts about your salvation, you are not alone. Years ago, when I joined the church, I had a major concern for the many people in our church who had no assurance that they would make it into heaven. I would hear, "Oh, if I'm faithful, I can make it." or, "I'll be happy if I can just squeak in by the skin of my teeth." After all, it is true what Romans 3:23 says, "For all have sinned, and come short of the glory of God." In Monday's lesson the author states truly, "When we contrast ourselves to God, and to the holiness and righteousness of God, none of us would come away with anything other than an overwhelming sense of self-loathing and disgust." When confronted with our own failure, we have a choice of how we might respond. As we see the frailty of the fallen sinful human flesh, we can become discouraged, generally resulting in a gentle eroding of the standards coupled with, on the extreme, a total loss of faith. If we continue to come short of the glory of God, it is easy to become discouraged and reduce our "faith" to a mere hope.

However, there is a better response--the response of faith, because "faith" is the "substance of things hoped for" (see Heb. 11:1). Romans 6:11 states, "Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." Consider yourself right now to already be free from sin--even though you may not perceive the experience of it, at least not yet. If we really are "dead indeed unto sin," that means we are dead to the deeds of sin and if we reckon ourselves to be so, that means we believe it to be true in substance because we are alive to the working of God in us through (and because of) Christ dwelling in us. The paralytic in John 5 had no previous experience with walking for 38 years, but when God said, "Take up thy bed and walk," he reckoned it to be so, did not question God's creative word, and, therefore, that faith acted accordingly (Gal. 5:6). Reckon it to be so. Believe it to be so. When we truly believe God's word, we then expect, even anticipate (with patience) the promised good works to come forth in us because we depend upon the power of God's word only to do what He has already said about us, even though we may not perceive or understand those results yet to come.

(I mentioned the part about patience because we sometimes lose patience when we don't see the results as fast as we would like and, as a result, begin to try to push God. Actually, through our impatience we are telling God that we don't trust Him. It is an old covenant response to a new covenant promise. Let Him do His glorious work in you. There is no need to run ahead of Him; see Christ's Object Lessons, p. 61.)

Monday's lesson made another interesting point regarding Romans 3:23. "Amazingly enough, some folk actually challenge the idea of human sinfulness, arguing that people are basically good." In my experience, most people want to do what is right, generally. Over the years, I do believe I have made a good selection of friends. Yet even the "best friends in the world" are capable of doing things because they fear the consequences of wrong actions and all of us can occasionally break the rules in "extenuating circumstances" hoping for a good outcome, assuming we don't get "caught." It is wise to consider the results of contemplated actions, wiser still to ask for God's guidance regarding them and for His enabling power to do what is right regardless of perceived consequences.

The concept that "people are basically good" and the resulting conclusion that "all we need to do is to find that goodness inherent within all people and bring it out" derived from pantheistic ideas--that everything is God ("pan"--all, "theism"--the belief or acknowledgment of the existence of a God). The Bible indicates that only God (Jehovah) is inherently good. "The heart is deceitful above all things, and desperately wicked: who can know it?" (Jer. 17:9). "And he said unto him, Why callest thou me good? there is none good but one, that is, God" (Matt. 19:17). Any goodness found in man derives from God. The belief that any mere man is inherently good or has goodness inherent within him indicates that he is the person of another god than Jehovah--a form of idol worship. We must be careful how we refer to goodness with respect to mankind. We all have sin deep down within us, corruption that we cannot see until God reveals it to us. The work of our loving High Priest in the heavenly sanctuary is to remove all that sin before He comes to take us home. He will do it, if we believe. Let's believe it, and let Him do it. Ellet J. Waggoner, one of the 1888 "messengers," says this very well:

"So, then, they who are of faith are keepers of the law; for they who are of faith are blessed, and those who do the commandments are blessed. By faith they do the commandments. Since the gospel is contrary to human nature, we become doers of the law not by doing but by believing. If we worked for righteousness, we would be exercising only our own sinful human nature, and so would get no nearer to righteousness, but farther from it. But by believing the 'exceeding great and precious promises,' we become partakers of the divine nature' (2 Peter 1:4, KJV), and then all our works are wrought in God. ...

"... Still further, we are assured that God has created us 'in Christ Jesus for good works,' 'that we should walk in them.' Ephesians 2:10.

"He has Himself prepared these works for us, wrought them out, and laid them up for all who trust in Him. Psalm 31:19. 'This is the work of God, that you believe in Him whom He has sent.' John 6:29. Good works are commended, but we cannot do them. They can be performed only by the One who is good, and that is God. If there be ever any good in us, it is God who works in us. There is no disparagement of anything that He does" (The Glad Tidings, pp. 56, 57).

Let's let Him do it.
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For an excellent companion book to these studies, please see Waggoner on Romans: the Gospel in Paul’s Great Letter, by E. J. Waggoner. You may access the complete book at: http://www.1888mpm.org/book/waggoner-romans

For Jack Sequeira sermons on Romans click here: MP3; Windows Media; Real Audio
 For the written version click here
 For a paraphrase on Romans click here
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Please forward these messages to your friends and encourage them to subscribe.

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"Paul and Rome"

During the "beginning" of "the latter rain" of the 1888 era, Ellen G. White is reported to have said, "Let us have all of Romans and all of Galatians." [1] The "most precious message" is "the third angel's message in verity." In other words, it is an understanding of justification by faith which is parallel to and consistent with the cleansing of the heavenly sanctuary. Of all the books of the Bible, Romans most clearly explains justification by faith. Ellen White understood that the companion books which give the greatest light on Revelation 14:6-12, the third angel's message, are Romans and Galatians.

The cleansing of the heavenly sanctuary is practical truth. In other words, it involves the purification of the hearts of God's people, so that they experience the atonement with God. They have seen the heart-warming truth of the love of God revealed in Jesus' cross. They realize that if Christ had not died for all, then all would be dead. They can no longer live for themselves, but the agape motivation becomes living for Jesus and His Father. They would not willingly choose to bring disrepute upon the Heavenly family into which they have been adopted. This is the real meaning of justification by faith.

Most can identify with the Apostle Peter's characterization of his brother Paul's writings, that there are "some things hard to be understood" (2 Peter 3:16). With that discouraging word can we understand the Book of Romans much less the Book of Revelation? Actually it's only the honest-hearted believer of God's promises who can understand Romans. It's the "unlearned and unstable" who misconstrue Paul's writings to their own perdition.

It was to such folks that the Apostle Paul wrote his letter to the church at Rome. They were "not many wise men after the flesh, not many mighty, not many noble" (1 Cor. 1:26). They were honest, candid believers. There were probably retailers, skilled craftsmen, day laborers, tradesmen, landscapers, even servants with a few upper class, and maybe a civil servant or two. It was to these kinds of people that Paul wrote. He wasn't trying to shoot over their heads. He wrote simply and directly in order for them to understand. So this is an encouragement for us to "dig in" and apply our minds to some of the nourishing food of the Scriptures.

It was Martin Luther who declared Romans "the clearest Gospel of all" and he was right. The Gospels of Matthew, Mark, Luke, and John are the eyewitness' accounts of the incarnation, life, death, and resurrection of Jesus Christ. For the most part the Gospels do not explain the deeper meaning of the "good news" and the cross. God revealed the deeper meaning to Paul, and Romans is the "key" to understanding the atonement. John's Revelation of Jesus Christ as the "Lamb" (25 times)--the Crucified One--is the Gospel for the closing age of the Christian era. However, the Revelation cannot be understood without the Book of Romans.

Luther's heart was strangely warmed as he read Romans and saw the truth that "the just shall live by faith." His Catholic training had directed him to receive grace through the sacraments which would motivate him to do good works that would make the "connect" with God. His agony of conscience was how to know when he had done enough good works. To Luther the joy of discovering that God justifies the ungodly by faith alone, was a great release from self-centered bondage in sin.

Luther was on the right track in restoring God's love to the Christian church. However, his successors over-analyzed justification by faith to the point where it became a stale, mysterious, book transaction, light-years away from the human heart; whereby, when one had enough faith, God made the necessary adjustments in the books of heaven based on Calvary, and the sinner was justified and forgiven his sins. Thus God experienced the atonement with sin. The atonement was for sins because the sinner believed in the cross.

Such professorial teaching was nothing more than against the law of God's cosmic love. God is not interested in harmony with sin. Christ did not die in order to justify ongoing sin in perpetuity. That is the pagan view of the atonement which has been absorbed into the Christian church. The idea that the sinner can have "faith" to the degree that God sees evidence in one's prayers, Bible study, witnessing, etc. (all of these things are good when properly motivated by agape) and thus forgives the sinner is a concept of the atonement that comes straight out of heathenism.

Paul wrote to the Romans, "Grace to you and peace from God our Father, and the Lord Jesus Christ" (Rom. 1:7). The only way that Paul could write that sinners could call "God our Father," is because God's gift of the atonement in Christ Jesus reconciled the human race unto Himself. The whole human race of sinners has been legally adopted into the Heavenly family. Now it's for us to recognize this fact and receive the divine revelation of the atonement. [2]

We have been "called to be saints." A saint is one set apart from the world of self-centeredness. Legally, Christ has justified "all" (Rom. 5:18, 19) so that God can "call" everyone to such a blessed, exalted state.

Who among us is not tired of sin? Who is not weary of the continual degradation of sin's bondage? Do you want to know what hell on earth is? "Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame" (Rev. 16:15). Hell on earth is the embarrassment of having one's sins publicly exposed. Jesus never intends for anyone to face such agony.

Paul saw that Christ came "in the likeness of sinful flesh" with a "self" that needed denial. Such temptations that He felt from within are such that we all feel. To sense the pull of sin is not sin itself (James 1:14, 15). Yet, He "condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit" (Rom. 8:3, 4). The righteousness of the law fulfilled in us is the atonement. It is the practical meaning of the cleansing of the sanctuary. It is true justification by faith. It is Christ's gift to us as our High Priest in the holiest of all. Thus Romans is an invitation into the Most Holy Place with Christ.

--Paul E. Penno

Endnotes:

[1] Letter E. J. Waggoner to O. A. Olsen [n.d.].

[2] "The atonement of Christ was not made in order to induce God to love those whom He otherwise hated; it was not made to produce a love that was not in existence; but it was made as a manifestation of the love that was already in God's heart ... We are not to entertain the idea that God loves us because Christ has died for us ... The death of Christ was expedient in order that mercy might reach us with its full pardoning power, and at the same time that justice might be satisfied in the righteous substitute" (Ellen G. White, "Christ Our Complete Salvation," Signs of the Times, May 30, 1895)

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For an excellent companion book to these studies, please see Waggoner on Romans: the Gospel in Paul’s Great Letter, by E. J. Waggoner. You may access the complete book at: http://www.1888mpm.org/book/waggoner-romans

For Jack Sequeira sermons on Romans click here: MP3; Windows Media; Real Audio--------------------------------------------------------
Please forward these messages to your friends and encourage them to subscribe.

"Sabbath School Today" is on the Internet at: http://1888mpm.org

To subscribe send an e-mail message with "subscribe" in the body of the message to sabbathschooltoday@1888message.org