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.
[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.
[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).
[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.
No comments:
Post a Comment