THIRD QUARTER--2010--LESSON 4--Justified by Faith

[Wally]

LESSON  4     *July 17 - 23

   Justified by Faith    
     
   
   SABBATH AFTERNOON

Read for This Week's Study:
     

Rom. 3:19–28.

Memory Text:
     

“Therefore we conclude that a man is justified by faith without the deeds of the law” (Romans 3:28).

         In this lesson we come to the basic theme of Romans: justification by faith. The phrase is a figure based on law. The transgressor of the law comes before a judge and is condemned to death for his transgressions. But a substitute appears and takes the transgressor’s crimes upon himself, thus clearing the criminal, who—by accepting the substitute—stands before the judge, not only cleared of his guilt but regarded as never having committed the crimes for which he was first brought into court. And that’s because the substitute—who has a perfect record—offers the pardoned criminal his own perfect law-keeping. Thus, the guilty one stands before the judge as having never transgressed.

No one is saying that the person was innocent. On the contrary, his guilt is presumed. The good news is that, despite the guilt, he is pardoned.

In the plan of salvation, each of us is the criminal. The substitute, Jesus, has a perfect record, and He stands in the court in our stead, His righteousness accepted in place of our unrighteousness. Hence, we are justified before God, not because of our works but because of Jesus, whose righteousness becomes ours when we accept it “by faith.” Hence the term “justification by faith.” No matter our past, when we accept Jesus, we stand before God in His righteousness, the only righteousness that can save us.

Talk about good news! In fact, the news can’t get any better than that. 

*Study this week's lesson to prepare for Sabbath, July 24.

SUNDAY    July 18

The Deeds of the Law

Read Romans 3:19, 20. What is Paul saying here about the law, about what it does and what it does not or cannot do? Why is this point so important for all Christians to understand?

Paul is using the term law in its broad sense as the Jew in his day understood it. By the term Torah (the Hebrew word for “law”), a Jew even today thinks particularly of God’s instruction in the first five books of Moses but also more generally in the entire Old Testament. The moral law, plus the amplification of this in the statutes and judgments, as well as the ceremonial precepts, was a part of this instruction. Because of this, we may think of the law here as the system of Judaism.

To be under the law means to be under its jurisdiction. The law, however, reveals a person’s shortcomings and guilt before God. The law cannot remove that guilt; what it can do is lead the sinner to seek a remedy for it.

As we apply the book of Romans in our day, when Jewish law is no longer a factor, we think of law particularly in terms of the moral law. This law can’t save us any more than the system of Judaism could save the Jews. To save a sinner is not the moral law’s function. Its function is to reveal God’s character and to show people wherein they fall short of reflecting that character.

Whatever law it is—moral, ceremonial, civil, or all combined—the keeping of any or all in and of itself will not make a man just in God’s sight. In fact, the law never was intended to do that. On the contrary, the law was to point out our shortcomings and lead us to Christ.

The law can no more save than can the symptoms of a disease cure the disease. The symptoms don’t cure; they point out the need for the cure. That’s how the law functions.

How successful have your efforts in law-keeping been? What should that answer tell you about the futility of trying to be saved by keeping the law? 

MONDAY    July 19

Faith and Righteousness

“Now the righteousness of God without the law is manifested, being witnessed by the law and the prophets” (Rom. 3:21). How are we to understand what this text means? 

This new righteousness is contrasted with the righteousness of the law, which was the righteousness with which the Jew was familiar. The new righteousness is called “the righteousness of God”; that is, a righteousness that comes from God, a righteousness that God provides, and the only one that He accepts as true righteousness.

This is, of course, the righteousness that Jesus wrought out in His life while here in human flesh, a righteousness that He offers to all who will accept it by faith, who will claim it for themselves, not because they deserve it but because they need it.

“Righteousness is obedience to the law. The law demands righteousness, and this the sinner owes to the law; but he is incapable of rendering it. The only way in which he can attain to righteousness is through faith. By faith he can bring to God the merits of Christ, and the Lord places the obedience of His Son to the sinner’s account. Christ’s righteousness is accepted in place of man’s failure, and God receives, pardons, justifies, the repentant, believing soul, treats him as though he were righteous, and loves him as He loves His Son.”—Ellen G. White, Selected Messages, book 1, p. 367. How can you learn to accept this wonderful truth for yourself? (See also Rom. 3:22.) 

The faith of Jesus Christ is here doubtless faith in Jesus Christ. As it operates in the Christian life, faith is much more than intellectual assent; it is more than just an acknowledgment of certain facts about Christ’s life and His death. Instead, true faith in Jesus Christ is accepting Him as Savior, Substitute, Surety, and Lord. It is choosing His way of life. It is trusting Him and seeking by faith to live according to His commandments.

[Wally]

TUESDAY     July 20

Grace and Justification

Keeping in mind what we have studied so far about the law and what the law cannot do, read Romans 3:24. What is Paul saying here? What does it mean that redemption is in Jesus?

What is this idea of “justifying,” as found in the text? The Greek word dikaioo, translated justify, may mean “make righteous,” “declare righteous” or “consider righteous.” The word is built on the same root as dikaiosune, “righteousness,” and the word dikaioma, “righteous requirement.” Hence, there is a close connection between “justification” and “righteousness,” a connection that doesn’t always come through in various translations. We are justified when we are “declared righteous” by God.

Before this justification, a person is unrighteous, and thus unacceptable to God; after justification, he or she is regarded as righteous, and thus acceptable to Him.

And this happens only through God’s grace. Grace means favor. When a sinner turns to God for salvation, it is an act of grace to consider or declare that person to be righteous. It is unmerited favor, and the believer is justified without any merit of his or her own, without any claim to present to God in his or her own behalf except his or her utter helplessness. The person is justified through the redemption that is in Christ Jesus, the redemption that Jesus offers as the sinner’s substitute and surety.

Justification is presented in Romans as a punctiliar act; that is, it happens at a point in time. One moment the sinner is outside, unrighteous, and unaccepted; the next moment, following justification, the person is inside, accepted, and righteous.

The person who is in Christ looks upon justification as a past act, one that took place when he or she surrendered himself or herself fully to Christ. “Being justified” (Rom. 5:1) is, literally, “having been justified.”

Of course, if the justified sinner should fall away and then return to Christ, justification would occur again. Also, if reconversion is considered a daily experience, there is a sense in which justification might be considered a repeating experience.

With the good news of salvation being so good, what holds people back from accepting it? In your own life, what kinds of things cause you to hold back from all that the Lord promises and offers you? 

WEDNESDAY    July 21

“His Righteousness”

In Romans 3:25, Paul expounds further on the great news of salvation. He uses a fancy word, propitiation. The Greek word for it, hilasterion, occurs in the New Testament only here and in Hebrews 9:5, where it is translated mercy-seat. As used in Romans 3:25, describing the offer of justification and redemption through Christ, propitiation seems to represent the fulfillment of all that was typified by the mercy-seat in the Old Testament sanctuary. What this means, then, is that by His sacrificial death, Jesus has been set forth as the means of salvation and is represented as the One providing the propitiation. In short, it means that God did what was needed to save us.

The text also talks about the “remission of sins.” It is our sins that make us unacceptable to God. We can do nothing of ourselves to cancel our sins. But in the plan of redemption, God has provided a way for these sins to be remitted through faith in Christ’s blood.

The word for remission is the Greek paresis, literally “passing over” or “passing by.” The “passing over” is in no sense an ignoring of sins. God can pass over the sins of the past because, by His death, Christ has paid the penalty for all men’s sins. Anyone, therefore, who has “faith in His blood” can have his or her sins remitted, for Christ has already died for them (1 Cor. 15:3).

Read Romans 3:26, 27. What point is Paul making here?

The good news that Paul was eager to share with all who would listen was that there was available to man “his [that is, God’s] righteousness,” and that it comes to us, not by works, not by our merit, but by faith in Jesus and what He has done for us.

Because of the cross of Calvary, God can declare sinners righteous and still be considered just and fair in the eyes of the universe. Satan can point no accusing finger at God, for Heaven has made the supreme sacrifice. Satan had accused God of asking of the human race more than He was willing to give. The Cross refutes this claim.

Satan expected God to destroy the world after it sinned; instead, He sent Jesus to save it. What does that tell us about the character of God? How should our knowledge of His character impact how we live?

What will you do differently in the next 24 hours directly as a result of knowing what God is like

[Wally]

THURSDAY     July 22

Faith and Works

“Therefore we conclude that a man is justified by faith without the deeds of the law” (Rom. 3:28). Does this mean that we are not required to obey the law, even if it doesn’t save us? Explain your answer. 

In the historical context, Paul was speaking in Romans 3:28 of law in its broad sense of the system of Judaism. No matter how conscientiously a Jew tried to live under this system, if he or she failed to accept Jesus as the Messiah, that person could not be justified.

This verse is Paul’s conclusion from his claim that the law of faith excludes boasting. If a man were justified by his own actions, he could boast about it. But when he is justified because Jesus is the object of his faith, then the credit clearly belongs to God, who justified the sinner.

Ellen G. White gives an interesting answer to the question “What is justification by faith?” She wrote: “It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself.”—Ellen G. White, Testimonies to Ministers and Gospel Workers, p. 456.

Works of law cannot atone for past sins. Justification cannot be earned. It can be received only by faith in the atoning sacrifice of Christ. Therefore, in this sense, works of law have nothing to do with justification. To be justified without works means to be justified without there being anything in ourselves to merit justification.

But many Christians have misunderstood and misapplied this text. They say that all one has to do is to believe, while downplaying works or obedience, even obedience to the moral law. In so doing, they completely misread Paul. In the book of Romans, and elsewhere, Paul attaches great importance to the keeping of the moral law. Jesus certainly did, as well, as did James and John (Matt. 19:17; Rom. 2:13; James 2:10, 11; Rev. 14:12). Paul’s point is that, although obedience to the law is not the means of justification, the person who is justified by faith still keeps the law of God and, in fact, is the only one who can keep the law. An unregenerate person who has not been justified can never fulfill the requirements of the law.

Why is it so easy to get caught up in the trap of thinking that because the law doesn’t save us, we need not worry about keeping it? Have you ever rationalized away sin by claiming justification by faith? Why is that a very dangerous position? At the same time, where would we be without the promise of salvation, even when tempted to abuse it? 

FRIDAY    July 23

Further Study: 
     

Read Ellen G. White, “The Righteousness of Christ in the Law,” pp. 236–239; “Come and Seek and Find,” pp. 331–335; “Perfect Obedience Through Christ,” pp. 373, 374, in Selected Messages, book 1; “Things New and Old,” pp. 128, 129, in Christ’s Object Lessons.

“Christ’s character stands in place of your character, and you are accepted before God just as if you had not sinned.”—Ellen G. White, Steps to Christ, p. 62.

“Grace is unmerited favor. The angels, who know nothing of sin, do not understand what it is to have grace exercised toward them; but our sinfulness calls for the exercise of grace from a merciful God.”—Ellen G. White, Selected Messages, book 1, pp. 331, 332.

“Faith is the condition upon which God has seen fit to promise pardon to sinners; not that there is any virtue in faith whereby salvation is merited, but because faith can lay hold of the merits of Christ, the remedy provided for sin. Faith can present Christ’s perfect obedience instead of the sinner’s transgression and defection. When the sinner believes that Christ is his personal Savior, then, according to His unfailing promises, God pardons his sin, and justifies him freely. The repentant soul realizes that his justification comes because Christ, as his substitute and surety, has died for him, is his atonement and righteousness.”—Ellen G. White, Selected Messages, book 1, pp. 366, 367.

“Though the law cannot remit the penalty for sin, but charges the sinner with all his debt, Christ has promised abundant pardon to all who repent, and believe in His mercy. The love of God is extended in abundance to the repenting, believing soul. The brand of sin upon the soul can be effaced only through the blood of the atoning Sacrifice . . . of Him who was equal with the Father. The work of Christ—His life, humiliation, death, and intercession for lost man—magnifies the law, and makes it honorable.”—Ellen G. White, Selected Messages, book 1, p. 371. 

Discussion Questions:

        Read over the texts for this week and then, in your own words, write a paragraph summarizing what they are saying. Share your paragraphs with each other in class. 

   Think about what it cost to save us: the death of the Son of God. What should that tell us about just how bad sin is? After all, if we stopped sinning and never did it again, why would that still not be enough to make us righteous before God? How can these facts help motivate us to resist the temptation to sin? 

   What are ways one could be tempted to abuse this wonderful news about salvation by faith alone? What trap is someone falling into who gets caught up in that kind of thinking? (See 2 Pet. 3:16, 1 John 3:7.)

[Richard Myers]

Such an important subject! One that has false teachers on both sides of the road.

[colporteur]

Romans 3:28 compared to James 2:21-22 makes for an intertesting study. I have come to the conclusion that we are justified by faith alone and we are justified by works. What seems like a contradiction need not be. It just depends on what aspect of justification one is focusing on. I see Paul in Romans 3:28 as making the point that we are not meritoriously (is that a word?) justified by works but by faith alone. But even then one could argue that choosing faith is a work. Paul is only saying that we do not earn salvation.
    I see James as not talking about the meritorious aspect of justification but that justification by faith necessitates an inclusion of works/obedience/sanctification...... "Faith without works is dead". James is eccentially saying in 2:21-22 that justification without works/sanctification is also dead. The idea that we are justified without any character change is the evangelical false gospel. It is salvation in sin. Paul is saying we do not earn salvation. James is saying we are not saved in sin. They are in perfect harmony with each other. While on the surface they might be viewed as contradicting one another they are simple adreesing different aspects of salvation.  Confusion in dividing those aspects is what tangles this up. Am I off base ?

If someone struggles with some of Paul's statements he is not alone. So did Peter. II Peter 3:15-16. 

[JimB]

Romans 3:28 compared to James 2:21-22 makes for an intertesting study.... If someone struggles with some of Paul's statements he is not alone. So did Peter. II Peter 3:15-16. 

Even Martin Luther struggled with the book of James compared to Romans. If my memory serves me correctly he called the book of James a book of straw and didn't think it should be in the Biblical cannon.

[colporteur]

Romans 3:28 compared to James 2:21-22 makes for an intertesting study.... If someone struggles with some of Paul's statements he is not alone. So did Peter. II Peter 3:15-16. 

Even Martin Luther struggled with the book of James compared to Romans. If my memory serves me correctly he called the book of James a book of straw and didn't think it should be in the Biblical cannon.

JimB;

If this was Luther's view it would make me wonder if his former painful bout with legalism had flavored his thinking about James.

[Richard Myers]

I agree with your assessment of the gospel, Brother cp.  The language used in Scripture is important because it is what we have. Therefore, we must better understand the purpose of the words being used. I do not mean to go to the Greek and Hebrew, but to study line upon line and precept upon precept, here a little and there a little. The meaning will become clear. We are not here discussing "milk", but meat. Jesus spoke clearly and simply, unlike Paul. But, Paul's writing is a majority of the New Testament. So, we must better understand what his words mean. I am sure we will get more into this as the lesson moves forward.

Today's lesson on Justified by Faith is too important to let it get past without expressing the truth in a manner that cannot be misunderstood by those who are sincere and looking for truth. The Three Angels Message is in verity "justification by faith".  Now, Paul and we put great emphasis on justification by "faith". Why?  Why is it so necessary to place the emphasis on "faith"?

Well....I must admit that the church today is not very much like the church that Paul grew up in. It is not like the church was one hundred years ago. But, the emphasis still must be on justification by "faith".

It is true that we have a liberal church that believes in cheap grace that preaches salvation in sin. But, we also see in the Christian Church some very conservative teaching that misses the point. There is no justification by faith, but only a strong message about obedience when there is no real heart felt obedience. It is very much like the Pharisees at the time of Paul and the church as it was over a hundred years ago when it was a "dry as the hills of Gilboa."   We may perform all the outward acts of service, and yet be as destitute of the quickening influence of the Holy Spirit as the hills of Gilboa were destitute of dew and rain. We all need spiritual moisture; and we need also the bright beams of the Sun of Righteousness to soften and subdue our hearts.

None will be admitted to heaven if they have not first become saints on this earth. Many will object to this thought, but it is fact. And when we say "saints", we mean those filled with love for the sinner, not just the obedient who keep the Sabbath and pay tithe. So, now I have made enemies out of much of the professing Christian Church, but those who understand will appreciate the truth, for the truth is what sets us free.

Justified by faith means to believe God with all of the heart, not part of it. It means that we walk in all of the light that we have been given. It means that our faith is a faith that truly believes that Christ is God and His promises apply to me a sinner who is fallen at the foot of the cross. It means that our baptisms represent a true change in nature. It means that while we retain our sinful nature, it is hidden in Christ Jesus because He is in us and we have become partakers of the divine nature. We do not sin because it is Christ, not I. We are dependent upon Christ, moment by moment, day by day. When we take our eyes off of Him, we have no power to resist the smallest sin. Sin reveals a separation between God and man. But, Christ does not forsake us, He does not wait for us to come to Him. He calls out to us. He knocks on the door, asking to come back in. Shall we refuse to come back? Shall we wait a day or two before we repent? What does that say about being justified by faith? Where is the faith when we are not repentant?

Why speak thusly? Because of the many lies being preached from pulpits that say otherwise. To sin is to crucify Christ. To sin is to not have faith that holds tight to the One who gave all for me. To remain unrepentant is to deny the power and love of God. It is the human condition to remain unrepentant, but there is no excuse to do so. Why not? Because God has provided a remedy for our fallen human condition. It is His dear innocent Son. Shall we refuse the Gift? Shall we continue to deny His love and power? Why resist His call? Why resist His drawing? Jesus said, If I be lifted up I will draw all men unto me! He is drawing, ever drawing. Yet, so many refuse to come to Him just as they are. Why? Why refuse such great love?

Only those who fall at the foot of the cross in humble repentance will be justified. That justification is maintained in the same manner it was secured in the first place. Through a personal relationship with Christ. Not the cheap relationship so often spoken of, but a real relationship where the sinful life is surrendered fully to Christ. Where Jesus is on the throne of the heart. Then and only then is one justified by the blood of Christ. Faith is seen in the life. The life is in harmony with the fruits of the Spirit because the Spirit is within the heart. This is the only justification by faith mentioned in the Bible. Only he who is born of the Spirit has justification for life eternal.

[Sybil]

Amen!

[colporteur]

The  question at the bottom of Sunday's lesson has a troubling tone.

" How successful have your efforts  in law-keeping been?" 

The impression I get is that this question places everyone and for all time in a category of total failure in terms of obedience not only past but present. It has a defeatest tone and implies that the law is a dry dull enemy that cannot be kept. 

On another note the inside of the back page of the quarterly advertizes commentary by John Brunt on "Redemption in Romans."
Given his plugs of two women " senior pastors" (one Hyveth Williams) on the clip we watched listed on another thread regarding the GC session, I could not have much faith in his commentary.

[Larry Lyons]

Brunt has a regular show on LLBN in which he and his 5 or 6 associate pastors discuss things. He has 2 or 3 women pastors on his staff. I notice that he got his doctorate from Emory University.

[Richard Myers]

From Thursday's lesson:

But many Christians have misunderstood and misapplied this text. They say that all one has to do is to believe, while downplaying works or obedience, even obedience to the moral law. In so doing, they completely misread Paul. In the book of Romans, and elsewhere, Paul attaches great importance to the keeping of the moral law. Jesus certainly did, as well, as did James and John (Matt. 19:17; Rom. 2:13; James 2:10, 11; Rev. 14:12). Paul’s point is that, although obedience to the law is not the means of justification, the person who is justified by faith still keeps the law of God and, in fact, is the only one who can keep the law. An unregenerate person who has not been justified can never fulfill the requirements of the law.

Seems to be correct?

That does not make the message correct, but what the teacher has said is truth. "The person who is justified by faith still keeps the law of God...."

Amen!

[colporteur]

From Thursday's lesson:

But many Christians have misunderstood and misapplied this text. They say that all one has to do is to believe, while downplaying works or obedience, even obedience to the moral law. In so doing, they completely misread Paul. In the book of Romans, and elsewhere, Paul attaches great importance to the keeping of the moral law. Jesus certainly did, as well, as did James and John (Matt. 19:17; Rom. 2:13; James 2:10, 11; Rev. 14:12). Paul’s point is that, although obedience to the law is not the means of justification, the person who is justified by faith still keeps the law of God and, in fact, is the only one who can keep the law. An unregenerate person who has not been justified can never fulfill the requirements of the law.

Seems to be correct?

That does not make the message correct, but what the teacher has said is truth. "The person who is justified by faith still keeps the law of God...."

Amen!

Yes. I agree. Often we get what seems like mixed messages.

[Ed Sutton]

RE Monday

"The faith of Jesus." It is talked of, but not understood. What constitutes the faith of Jesus, that belongs to the third angel's message? Jesus becoming our sin-bearer that He might become our sin-pardoning Saviour. He was treated as we deserve to be treated. He came to our world and took our sins that we might take His righteousness. And faith in the ability of Christ to save us amply and fully and entirely is the faith of Jesus.  {3SM 172.3}

Re Tuesday

Grace is the mercy, love, and power of Father God used in pardoning us, authorizing us in Christ to be His own, recreating us from the inside out, empowering us with His power to receive and obey, share and forgive, conquer and surrender.

Re Wednesday

Propitiation is the removal of guilt and guiltiness and defilement, as was typified by the red heifer sacrifice applied to the penitant, or unavoidably defiled - through the touching the common, unclean, diseased, dead, during necessary circumstances of someone processing necessary things dealing with those common, unclean, or defiling things.  Sin and sinfulness defile, Christ removes guilt, unclean-ness, defilement.  ( That includes the mind and conscience as well as the body ).

Re Thursday

 Why is it so easy to get caught up in the trap of thinking that because the law doesn’t save us, we need not worry about keeping it? Have you ever rationalized away sin by claiming justification by faith? Why is that a very dangerous position?  

Because such rationalization  is a fire escape religion that does not obey because of love, but fear of burning.  That kind of relationship an unconverted person can understand.   then when a person wants to sin so bad they will do anything to sin that whatever it is, favorite sin - they lyingly self talk to themselves, till they think it is now OK by thinking - God will forgive me later.      Sometimes either the mental position toward God was on the last inch of the ledge and spiritually quenched the Spirit for the last time, or something happened that kept them stuck in this delusion, or they died in this delusion.

[Richard Myers]

Re Wednesday

Propitiation is the removal of guilt and guiltiness and defilement, as was typified by the red heifer sacrifice applied to the penitant, or unavoidably defiled - through the touching the common, unclean, diseased, dead, during necessary circumstances of someone processing necessary things dealing with those common, unclean, or defiling things.  Sin and sinfulness defile, Christ removes guilt, unclean-ness, defilement.  ( That includes the mind and conscience as well as the body ).

Brother Ed, tell us about the "red heifer sacrifice". Where is it found in the Bible and where was it killed? Share with us a little more of the meaning of this sacrifice. It is not commonly understood or taught.