The Righteous Who Live by Faith

Now I don’t desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles. 14 I am debtor both to Greeks and to foreigners, both to the wise and to the foolish. 15

So, as much as is in me, I am eager to preach the Good News to you also who are in Rome. 16 For I am not ashamed of the Good News of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 17 For in it is revealed God’s righteousness from faith to faith. As it is written, “But the righteous shall live by faith.”✡ 18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 19 because that which is known of God is revealed in them, for God revealed it to them.20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 21 Because, knowing God, they didn’t glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. (Romans 1)

What is righteousness? Word definitions, whether from the Greek or English, may give the seeker a dictionary or textbook idea, but in the end the seeker’s understanding of righteousness remains obscure and elusive.

The antiquity of righteousness

What is the righteousness of God? Whatever it is the apostle Paul’s emphasis is not on God, who is righteous, but on man and his response and interaction with the God who is righteous. God, throughout history has observed and known men who were righteous in his eyes because they did righteousness.

This righteousness which Paul states is revealed in the gospel spans to the past, “from faith”, that is from the days of Abraham. Certainly, Abraham is one of those men of whom the scriptures testifies about his righteousness. Abraham believed God and God reckoned Abraham’s faith as righteousness, - though he was not the first righteous man. His faith was counted as righteousness, but he was not the first righteous man in the eyes of God. It reaches farther back to Enoch who was not because God took him.

This righteousness spans forward “to faith” like the Jews, because some were of a faith like Abraham, who lived and died under the law. It spans forward to reach those who have believed and put their trust in Jesus.

Clues of righteousness

What is the righteousness that God imputed Abraham? Although we tend to think, in some part correctly so, of righteousness as being right and doing right before God we mistakenly equate that righteousness with a notion of sinlessness and flawlessness not found in the scriptures. This is not in accordance with the example of Abraham. Even then what we see of Abraham, such as when he lied to Abimelech about his wife Sarah, seems a real stretch for what we can’t quite grasp. This seems understandable if for no other reason than that the idea of a righteous man makes us uneasy and we grapple to keep him on some level with us.

As much as Paul states repeatedly that God has revealed his righteousness he drives his point, namely, that men have suppressed that truth in unrighteousness. Conversely, as much as Paul states what it was that they suppressed Paul reveals for the saints in Christ negative clues to be discerned for our understanding about this righteousness.

The unrighteous did not glorify God. They did not give thanks to God. Their result of their reasoning was that they became vain.

However, the righteous who live by faith glorify God. Their lives are characterized by their thankfulness to God. Their understanding in all that they think, see and do whether or not they understand God’s involvement is to remain steadfast in giving glory to God with thanks for his Divine Providence and provision of and for all things.

A righteousness to be exceeded

Why did Jesus exhort his disciples to a righteousness which exceeded that of the Pharisees? What was it about their righteousness that prompted Jesus to call his disciples to a greater righteousness? Although the Pharisees could perceive there was something extraordinary about Jesus they were more consumed with gaining the glory of men and receiving thanks for the deeds they did solely for the purpose of being seen by others as being better than others.

Walking and doing righteousness

What can the man who seeks glory, honor and incorruptibility expect to receive according to the righteous judgment of God? This is what every man can expect to receive: glory, honor and peace. This is the promise of God to the Jew first, but also to the Greek because there is no partiality with God. (Romans 2:6-11) Abraham’s character reveals he was a man who sought the glory of God. It was a glory which he must have come to perceive he could never, would never see in the idols he worshiped up until the time the living God, I AM THAT I AM, called him. Whether it was when he deferred to Lot, his nephew, (Genesis 13) or after his defeat of the kings in Genesis 14 there is no question Abraham sought be honorable in all things. These things were evident in Abraham even before God promised him he would make him a father of many nations.

Walk in righteousness. Do righteousness. Seek to glorify God. Be thankful to God in all things even if for nothing else (as though it were a small matter) than his grace and mercy in times of dizzying struggles.

After all, Jesus was made to be sin in order that you might become the righteousness of God. (II Corinthians 5:21) You, the saints in Christ who have put their faith and trust in Jesus, are the walking embodiment of the righteousness of God. You may not feel or look anymore like righteousness than Jesus felt or looked like sin, but that's what He was made and that's what you have become.

peace to all.

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Weightier Matters

This OP (see Facebook) came to mind as I read John's own OP challenging the saints in Christ to examine the inconsistent handling of examples in the NT as to when we make them binding and when decide an example is not binding. John posed an honest question.

Much of what is made of examples is supposedly on the basis of the authority of scripture. But, what do we learn as to how Jesus did/would respond to the introduction by Israel of elements of devotion and worship? I have heard the expected carnal dismissal concerning the introduction of mechanical instruments (DO NOT go there at this time.) of worship by David.

Yet, here is another instance in which Jesus refers to something introduced by Israel as being on par with the law God gave through Moses.

 “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin,†† and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. 24  You blind guides, who strain out a gnat, and swallow a camel!

I do not believe (I'm relying on my general knowledge as best I can recall and admit this is not a subject I have expended time in study. I would welcome the correction and the enlightenment on this point.) tithing of spices was ever commanded for Israel to observe as part of their giving. What is SIGNIFICANT is that Jesus does not condemn the Pharisees for having INSTITUTED and PRACTICING this tithing of spices, effectively, an addition to the law. What IS also significant is that Jesus' indictment of the Pharisees was that they had settled with the compromise of fulfilling a meager tithing of spices while leaving "undone the weightier matters of the law." Jesus, in the midst of delivering a strong indictment on the Pharisees did not neglect to commend them on their tithing EVEN IF IT WAS NOT as prescribed by the law.

How does this relate to how saints handle examples as binding or not binding, today? It is when most of those examples are like "mint, dill and cumin" while the "justice, mercy and faith," are like the weightier matters of the law and which go undone.

It's like giving (that is, "tithing") our singing (w/ or w/out mechanical instruments) while remaining woefully inept to DO and SPEAK justice, mercy and faith. It goes undone with our brothers and sisters in Christ who SPEAK the same language much less those outside of the kingdom who do not know or speak justice, mercy and faith or the language of the kingdom of God. The reason for the ineptness is because their is no need for any dependence and reliance on the Holy Spirit to guide our minds and give us words of life in that moment.

The claim from saints, like the Pharisees, that they are all about pure and sound doctrine, not adding or taking from the word and following the authority of every example in the NT is self-deception. Jesus unflinchingly described the Pharisees as blind. Elsewhere, he played along with their own self-justification and _ their own self-incurred condemnation: Jesus said to them,

“If you were blind, you would have no sin; but now you say, ‘We see.’ Therefore your sin remains.

The concern about our use of examples as reference points of authority and subsequent condemnation of fellow saints in Christ. It leaves much room to learn, if we only would, from Jesus how he handled those those things which some saints feel compelled to tear down their brother, their sister and the body of Christ.

Let us do the weightier matters of justice, mercy and faith as disciples of Jesus being full of the Spirit.

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