Friday, April 05, 2013

“The just shall live by faith”— A Study of the Relationship of Faith to Salvation in its Justifying, Sanctifying, and Glorifying Fulness, part 9


The New Testament confirms that it is the just[i] or righteous man who will live by faith.  The just are so for two reasons.  First, arising out of the decree of the Father, they have been accounted perfectly righteous legally[ii] on the sole basis of the imputed righteousness of the perfectly righteous Christ,[iii] who has the very righteousness of God.[iv] Second, the just have also been made inwardly righteous—although imperfectly in this life (Romans 3:10), since they will not be completely “made perfect” until their departure from this world (Hebrews 12:23)—through regeneration and progessive sanctification by the Holy Spirit.  Before their regeneration, the just were entirely abominable sinners without any righteousness,[v] but after being born again they possess both inward and outward righteousness rather than inward wickedness and a hypocritical or even a sincere but merely outward righteousness.[vi]  The just man characteristically acts in a righteous way, a way that is in accord with the righteousness that God has placed within his heart in regeneration and strengthens in progressive sanctification (Matthew 1:19).  At times the just are specified as righteous without distinguishing between their perfect judicial justifying and imperfect but still real inward righteousness,[vii] for both are necessarily conjoined;  all the righteous possess both imputed righteousness and imparted inward holiness,[viii] for without both (1 John 3:7) men are cast into hell fire,[ix] the place of those who are “disobedient”[x] and “unjust,”[xi] those who practice evil (1 Peter 3:12), the “filthy,”[xii] the “ungodly”[xiii] and the “sinner,”[xiv] rather than the righteous.  Just men are characteristically “good,”[xv] “devout,”[xvi] and “holy” (Mark 6:20), “walking in all the commandments and ordinances of the Lord blameless” (Luke 1:6) as “doers of the law” (Romans 2:13), who characteristically practice righteousness (1 John 2:29), for they have been inwardly renewed in regeneration and are being transformed into Christ’s image by sanctification.  These men—those perfectly righteous by justification solely on the basis of Christ’s imputed righteousness, and characteristically growing progressively more inwardly holy through sanctification by the Spirit—are the just who shall live.

As in Genesis 15:6 the reckoning or accounting of Abraham as righteous was a reference to a legal or judicial imputation of righteousness, not to an infusion or inner impartation of holiness, so when the New Testament speaks of righteousness being counted, accounted, or imputed[xvii] to Abraham or to believers in general, reference is made to a legal reckoning of righteousness, not an infusion or a making inwardly just.  While inner transformation in progressive sanctification is the necessary and certain result of the receipt of Divine imputed righteousness through justification, the root and fundament of the designation of the people of God as just or righteous is the legal accounting of their persons as righteous on the basis of Christ’s substitutionary atonement.  Many references to the verb to account or impute[xviii] are very clear instances of a declarative or an accounting idea, and no reference in the New Testament with the verb speaks of a transformation or infusion of new personal qualities by means of imputation.  Similarly, the verb to justify[xix] always refers to a reckoning or declaration of righteousness, and never to a transformation into an inwardly righteous state.  Consequently, in line with the truth affirmed in Genesis 15:6, the New Testament references to Genesis 15:6 and Habakkuk 2:4 affirm that the righteousness of the just is fundamentally forensic and legal, a righteousness received by all the people of God through the imputation or crediting of Christ’s merit.
Habakkuk 2:4, as quoted in the New Testament,[xx] promises that the just shall live by faith.  The verb to live[xxi] is employed for the essential life of the Triune God,[xxii] for physical life on earth in its different aspects,[xxiii] for the life of individuals who have been raised from the dead through a miracle worked by Christ or the Apostles in the first century,[xxiv] for the life of those who will be raised from the dead in the future resurrection of all men and for life possessed in the resurrected eschatological state,[xxv] for Christ’s life after His bodily resurrection,[xxvi] for the Messianic theanthropic life,[xxvii] for the life of the unconverted in bondage to their sinful nature,[xxviii] for the believer’s spiritual life on earth,[xxix] for the believer’s enjoyment of life with God after his death but before his resurrection,[xxx] and for all aspects of eternal life, including both present and eschatological spiritual and resurrected eternal life—that is, for “life” in all senses associated with salvation.[xxxi]  Similarly, the noun life[xxxii] is employed for physical life,[xxxiii] including life in the Millenial kingdom,[xxxiv] life in both its spiritual and physical aspects,[xxxv] and the Theanthropic life of Christ,[xxxvi] but is used the large majority of the time for eternal life in all its aspects, from present spiritual life to eschatological resurrected life.[xxxvii]  As in Habakkuk 2:4 the just would live—have life in its spiritual, physical, and eschatological blessings as a gift from their God and Redeemer with whom they had been brought into saving union, so in the New Testament the just receive life in the like manner.  Eternal life—both spiritual life in this present age and eschatological life, which includes the life of the resurrected and glorified physical body—are promised to the just in the New Testament.


This post is part of the complete study here.

-TDR



[i] di÷kaioß.  The complete list of New Testament references is: Matthew 1:19; 5:45; 9:13; 10:41; 13:17, 43, 49; 20:4, 7; 23:28–29, 35; 25:37, 46; 27:19, 24; Mark 2:17; 6:20; Luke 1:6, 17; 2:25; 5:32; 12:57; 14:14; 15:7; 18:9; 20:20; 23:47, 50; John 5:30; 7:24; 17:25; Acts 3:14; 4:19; 7:52; 10:22; 22:14; 24:15; Romans 1:17; 2:13; 3:10, 26; 5:7, 19; 7:12; Galatians 3:11; Ephesians 6:1; Philippians 1:7; 4:8; Colossians 4:1; 2 Thessalonians 1:5–6; 1 Timothy 1:9; 2 Timothy :8; Titus 1:8; Hebrews 10:38; 11:4; 12:23; James 5:6, 16; 1 Peter 3:12, 18; 4:18; 2 Peter 1:13; 2:7–8; 1 John 1:9; 2:1, 29; 3:7, 12; Revelation 15:3; 16:5, 7; 19:2; 22:11.

[ii] Romans 5:19; also 1 John 3:7, “Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.” tekni÷a, mhdei«ß plana¿tw uJma◊ß: oJ poiw◊n th\n dikaiosu/nhn di÷kaio/ß e˙sti, kaqw»ß e˙kei√noß di÷kaio/ß e˙stin.  The one who characteristically practices righteousness as a lifestyle (oJ poiw◊n th\n dikaiosu/nhn), although he does so imperfectly (cf. 1 John 1:8-10), is nonetheless perfectly righteous, even as God is righteous (di÷kaio/ß e˙sti, kaqw»ß e˙kei√noß di÷kaio/ß e˙stin), because of the imputed righteousness received at the moment of conversion, faith, and regeneration.

[iii] Matthew 27:19, 24; Luke 23:47; 1 Peter 2:21-24; 3:18; 1 John 2:1, 29.

[iv] John 17:24; Acts 3:14; 7:52; 22:14; Romans 3:26; 1 John 1:9; Revelation 16:5.

[v] Matthew 9:13; Mark 2:17; Luke 5:32; cf. 15:7; 18:9.

[vi] Matthew 23:28; Luke 20:20; Acts 10:22.

[vii] Matthew 10:41; 13:17; 1 Timothy 1:9; Titus 1:8; 2 Peter 2:7-8; 1 John 2:29; 3:7, 12.

[viii] Matthew 23:28-29, 35; Luke 14:4; Romans 5:7; Hebrews 11:4; 12:23; James 5:16; Revelation 22:11.

[ix] Matthew 13:41-43, 48-49; 25:34-46.

[x] aÓpeiqh/ß, Luke 1:17.

[xi] a‡dikoß, Luke 16:10.

[xii] Revelation 22:11, oJ rJupw◊n, from rJupo/w.

[xiii] 1 Peter 4:18, aÓsebh/ß.

[xiv] 1 Peter 4:18, aJmartwlo/ß.  While a sinful saint Peter, feeling overwhelmed, once refers to himself as a aJmartwlo/ß (Luke 5:8), in all the clear texts where the Divine determination is in view, the unregenerate, not the regenerate, are sinners;  see the complete list of texts: Matthew 9:10–11, 13; 11:19; 26:45; Mark 2:15–17; 8:38; 14:41; Luke 5:8, 30, 32; 6:32–34; 7:34, 37, 39; 13:2; 15:1–2, 7, 10; 18:13; 19:7; 24:7; John 9:16, 24–25, 31; Romans 3:7; 5:8, 19; 7:13; Galatians 2:15, 17; 1 Timothy 1:9, 15; Hebrews 7:26; 12:3; James 4:8; 5:20; 1 Peter 4:18; Jude 1:15.

[xv] Matthew 5:45; 13:48-49; Luke 23:50.  Such a man is both aÓgaqo/ß and kalo/ß as opposed to ponhro/ß, sapro/ß, a‡dikoß, and kako/ß (1 Peter 3:12).

[xvi] Luke 2:25, eujla¿bhß.

[xvii] logi÷zomai, Romans 4:3; Galatians 3:6; James 2:23.

[xviii] This fact is easily verifiable by an examination of the 41 instances of logi÷zomai in the New Testament:  Mark 11:31; 15:28; Luke 22:37; Acts 19:27; Romans 2:3, 26; 3:28; 4:3–6, 8–11, 22–24; 6:11; 8:18, 36; 9:8; 14:14; 1 Corinthians 4:1; 13:5, 11; 2 Corinthians 3:5; 5:19; 10:2, 7, 11; 11:5; 12:6; Galatians 3:6; Philippians 3:13; 4:8; 2 Timoty 4:16; Hebrews 11:19; James 2:23; 1 Peter 5:12.

[xix] dikaio/w. The verb appears 40 times in the New Testament:  Matthew 11:19; 12:37; Luke 7:29, 35; 10:29; 16:15; 18:14; Acts 13:39; Romans 2:13; 3:4, 20, 24, 26, 28, 30; 4:2, 5; 5:1, 9; 6:7; 8:30, 33; 1 Corinthians 4:4; 6:11; Galatians 2:16–17; 3:8, 11, 24; 5:4; 1 Timothy 3:16; Titus 3:7; James 2:21, 24–25; Revelation 22:11.

[xx] Romans 1:17; Galatians 3:11; Hebrews 10:38.

[xxi] za¿w.  The verb appears 142 times in 127 verses in the New Testament.  Other uses are found, in addition to those listed in the text.  The verb is employed to designate fresh spring water (“living” water) rather than stagnant water, John 4:10, 11; 7:38; Revelation 7:17 (cf. Genesis 21:19; 26:19; Leviticus 14:5–6, 50–51; Numbers 19:17; Song 4:15; Zechariah 14:8, LXX; the “living water,” while literally fresh spring water, is also certainly used with spiritual significance), to identify the Scripture as a “living” Word (Acts 7:38; Hebrews 4:12; 1 Peter 1:23), etc.;  not every verse is categorized in the body of the text above.  The complete list of references is: Matthew 4:4; 9:18; 16:16; 22:32; 26:63; 27:63; Mark 5:23; 12:27; 16:11; Luke 2:36; 4:4; 10:28; 15:13; 20:38; 24:5, 23; John 4:10–11, 50–51, 53; 5:25; 6:51, 57–58, 69; 7:38; 11:25–26; 14:19; Acts 1:3; 7:38; 9:41; 10:42; 14:15; 17:28; 20:12; 22:22; 25:19, 24; 26:5; 28:4; Romans 1:17; 6:2, 10–11, 13; 7:1–3, 9; 8:12–13; 9:26; 10:5; 12:1; 14:7–9, 11; 1 Corinthians 7:39; 9:14; 15:45; 2 Corinthians 1:8; 3:3; 4:11; 5:15; 6:9, 16; 13:4; Galatians 2:14, 19–20; 3:11–12; 5:25; Philippians 1:21–22; Colossians 2:20; 3:7; 1 Thessalonians 1:9; 3:8; 4:15, 17; 5:10; 1 Timothy 3:15; 4:10; 5:6; 6:17; 2 Timothy 3:12; 4:1; Titus 2:12; Hebrews 2:15; 3:12; 4:12; 7:8, 25; 9:14, 17; 10:20, 31, 38; 12:9, 22; James 4:15; 1 Peter 1:3, 23; 2:4–5, 24; 4:5–6; 1 John 4:9; Revelation 1:18; 2:8; 3:1; 4:9–10; 5:14; 7:2, 17; 10:6; 13:14; 15:7; 16:3; 19:20; 20:4.

[xxii] Matthew 16:16; 26:63; John 6:57; Acts 14:15; Romans 9:26; 14:11; 2 Corinthians 3:3; 6:16; Galatians 2:20; 1 Thessalonians 1:9; 1 Timothy 3:15; 4:10; 6:17; Hebrews 3:12; 9:14; 10:31; 12:22; Revelation 1:18; 4:9-10; 5:14; 7:2; Revelation 10:6; 15:7.

[xxiii] Matthew 27:63; Mark 5:23; Luke 2:36; 15:13; John 4:50, 51, 53; Acts 10:42; 17:28; 22:22; 25:24; 26:5; 28:4; Romans 7:1-3; 1 Corinthians 7:39; 9:14; 15:45; 2 Corinthians 1:8; 6:9; Galatians 2:14; Philippians 1:21-22; Colossians 2:20; 1 Thessalonians 4:15, 17; 1 Timothy 5:6; 2 Timothy 3:12; 4:1; Titus 2:12; Hebrews 2:15; 9:17; James 4:15; 1 Peter 2:5; Revelation 13:14; 16:3; 19:20.

[xxiv] Matthew 9:18; Acts 9:41; 20:12.

[xxv] John 5:25; 2 Corinthians 13:4; Revelation 20:4.

[xxvi] Mark 16:11; Luke 24:5, 23; Acts 1:3; 25:19; 2 Corinthains 13:4.

[xxvii] John 6:57; 14:19; Hebrews 7:8, 25; Revelation 1:18; 2:8.  The believer’s eternal life is derived from the living Triune God through Christ as Theanthropic Mediator; cf. John 1:4; 5:26-27; 1 John 1:1-2; 2:25.

[xxviii] Romans 8:12-13; Colossians 3:7.

[xxix] Matthew 4:4; Luke 4:4; Romans 6:2, 10, 11, 13; 12:1; 14:7-9; 2 Corinthians 4:11; 5:15; Galatians 2:19-20; 1 Peter 2:24.

[xxx] Matthew 22:32; Mark 12:27; Luke 20:38.

[xxxi] Luke 10:28; John 6:51, 57, 58; 11:25-26; 14:19; Romans 1:17; 8:13; 10:5; Galatians 3:11-12; 5:25; 1 Thessalonians 5:10; Hebrews 10:38; 12:9; 1 John 4:9; Revelation 3:1.

[xxxii] zwh/.  The noun appears 134 times in 126 verses.  The complete list of references is: Matthew 7:14; 18:8–9; 19:16–17, 29; 25:46; Mark 9:43, 45; 10:17, 30; Luke 1:75; 10:25; 12:15; 16:25; 18:18, 30; John 1:4; 3:15–16, 36; 4:14, 36; 5:24, 26, 29, 39–40; 6:27, 33, 35, 40, 47–48, 51, 53–54, 63, 68; 8:12; 10:10, 28; 11:25; 12:25, 50; 14:6; 17:2–3; 20:31; Acts 2:28; 3:15; 5:20; 8:33; 11:18; 13:46, 48; 17:25; Romans 2:7; 5:10, 17–18, 21; 6:4, 22–23; 7:10; 8:2, 6, 10, 38; 11:15; 1 Corinthians 3:22; 15:19; 2 Corinthians 2:16; 4:10–12; 5:4; Galatians 6:8; Ephesians 4:18; Philippians 1:20; 2:16; 4:3; Colossians 3:3–4; 1 Timothy 1:16; 4:8; 6:12, 19; 2 Timothy 1:1, 10; Titus 1:2; 3:7; Hebrews 7:3, 16; James 1:12; 4:14; 1 Peter 3:7, 10; 2 Peter 1:3; 1 John 1:1–2; 2:25; 3:14–15; 5:11–13, 16, 20; Jude 1:21; Revelation 2:7, 10; 3:5; 11:11; 13:8; 17:8; 20:12, 15; 21:6, 27–22:2; 22:14, 17, 19.

[xxxiii] Luke 16:25; John 12:25; Acts 8:33; 17:25; Romans 8:38; 1 Corinthians 3:22; 15:19; 2 Corinthians 4:11; Philippians 1:20; 1 Timothy 4:8; James 4:14; Revelation 11:11.

[xxxiv] Luke 1:75.

[xxxv] Luke 12:15; Acts 3:15; 1 Peter 3:7, 10.

[xxxvi] John 5:26; Romans 5:10; Hebrews 7:3, 16; 1 John 1:1-2.

[xxxvii] Matthew 7:14; 18:8-9; 19:16-17, 29; 25:46; Mark 9:43, 45, 10:17, 30; Luke 10:25; 18:18, 30; John 1:4; 3:15-16, 36; 4:14, 46; 5:24, 26, 29, 39, 40; 6:27, 33, 35, 40, 47, 48, 51, 53, 54, 63, 68; 8:12; 10:10; 11:25; 12:25, 50; 14:6; 17:2-3; 20:31; Acts 2:28; 3:15; 5:20; 11:18; 13:46, 48; Romans 2:6; 5:17, 21; 6:4, 22-23; 7:10; 8:2, 6, 10; 11:15; 2 Corinthians 2:16; 4:10-12; 5:4; Galatians 6:8; Ephesians 4:18; Philippians 2:16; 4:3; Colossians 3:3-4; 1 Timothy 1:16; 4:8; 6:12, 19; 2 Timothy 1:1, 10; Titus 1:2; 3:7; James 1:12; 1 Peter 3:7, 10; 2 Peter 1:3; 1 John 1:1-2; 2:25; 3:14-15; 5:11-13, 16, 20; Jude 21; Revelation 2:7, 10; 3:5; 13:8; 17:8; 20:12, 15; 21:6, 27; 22:1-2, 14, 16, 19.

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