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Ärende: July 17 - 23       Justified by Faith
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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 Righteousnes

"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.

"Righteousnessis 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.


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? 
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.) 

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