Lessons on Faith: Part 7 of 14: To Those that Believe in God, Who Justifies the Ungodly, it is Credited to Them as Righteousness

By A. T. Jones

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"To HIM that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Rom. 4:5. 

This is the only way that anybody in this world can ever become righteous. First admit that he is ungodly, then believe that God justifies, counts righteous, the ungodly, and he is righteous with the very righteousness of God. 

Everybody in the world is ungodly. "Ungodly" means "unlike God." And it is written, "All have sinned and come short of the glory [the goodness, the character] of God." 

Anybody, therefore, who will admit that he ever came short of being like God in anything, in that confesses that he is ungodly. 

But the truth is that everybody, in everything, has come short of being like God. For "they are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one." Rom. 3:9-18. 

Then, as there is not one on earth who is not ungodly, and as God justifies the ungodly, this on God's part makes justification -- righteousness, salvation -- full, free, and sure to every soul on earth. 

And all that anybody needs to do to make it all sure to himself on his own part, is to accept it -- to believe that God does justify, personally and individually, him who is ungodly. 

Thus, strange as it may sound to many, the only qualification, and the only preparation, for justification is for a person to acknowledge that he is ungodly. 

Then, having such qualification, having made such preparation, all that is required of him to obtain justification, full, free, and sure, is to believe that God justifies him, the ungodly one. 

It is quite easy for many to believe that they are ungodly and even to acknowledge it, but for them to believe that God justifies them -- that is too much. 

And the sole reason why they cannot believe that God justifies them, is that they are ungodly, so ungodly. 

If only they could find some good in themselves or if only they could straighten up and do better, they might have some courage to hope that God would justify them. Yes, they would justify themselves by works and then profess to believe in justification by faith! 

But that would be only to take away all ground for justification, for if a man can find good in himself, he has it already, and does not need it from anywhere else. If he can straighten up and do better of himself, he does not need any justification from anywhere else. 

It is, therefore, a contradiction in terms to say that I am so ungodly that I do not see how the Lord can justify me. For if I am not ungodly, I do not need to be made righteous; I am righteous. There is no half-way ground between godliness and ungodliness. 

But when a person sees himself so ungodly as to find there no possible ground of hope for justification, it is just there that faith comes in; indeed, it is only there that faith can possibly come in. 

For faith is dependence on the word of God only. So long as there is any dependence on himself, so long as there is any conceivable ground of hope for any dependence upon anything in or about himself, there can be no faith, so long there is no place for faith, since faith is dependence on "the word only."

But when every conceivable ground of hope of any dependence on anything in or about himself is gone and is acknowledged to be gone; when everything that can be seen is against any hope of justification, then it is that, throwing himself on the promise of God, upon the word only, hoping against hope, faith enters and by faith he finds justification full and free, all ungodly though he be. 

For forever it stands written, "To him that worketh not but believeth on him that justifieth the ungodly, his faith is counted for righteousness." "Even the righteousness of God which is by faith of Jesus Christ." "Whom God hath set forth . . . to declare his righteousness for the remission of sins that are past."

 

This is what it is to exercise faith. Are you exercising faith? For "understanding how to exercise faith: this is the science of the gospel." 

RH Feb. 7, 1899    

By A. T. Jones in the Review and Herald periodical in 1899.

Blog Edited by John Foll.

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Lessons on Faith: Part 6 of 14: The Faith of Abraham 2

By A. T. Jones

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When Abraham and Sarah had cleared themselves of all the scheme of unbelief which had produced Ishmael and had stood upon faith alone -- dependence on the word of God alone -- Isaac, the true child of the promise, was born. 

In harkening to the voice of Sarai (Gen. 16:1), Abram had swerved from the line of strict integrity to the word of God, from the strictness of true faith, and now that he had returned to the word only, to true faith, he must be tested before it could be certainly said of him that his faith was counted for righteousness. 

He had trusted the naked word of God as against Ishmael and had obtained Isaac, the true child of the promise of God. And now, having obtained Isaac, the question must be determined whether he would trust the naked word of God as against even Isaac himself. 

Accordingly, God said to Abraham, "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of." 

Abraham had received Isaac from God by trusting the word of God only. Isaac alone was the seed promised by the word of the Lord. After Isaac was born, God had confirmed the word by declaring, "In Isaac shall thy seed be called." Gen. 21:12. And now came the word of God, Take thy son, thine only son Isaac, and offer him for a burnt offering. 

God had declared to Abraham, Thy seed shall be as the stars of heaven for multitude. "In thy seed shall all the nations of the earth be blessed." "In Isaac shall thy seed be called," and now, Offer Isaac for a burnt offering! 

But, if Isaac is offered for a burnt offering, if Isaac is burned up, what will become of the promise of the blessing of all nations in him? What will become of the promise, Thy seed shall be as the stars of heaven innumerable? Yet there stood the word, Offer Isaac for a burnt offering. Abraham had trusted the word of God only, as against Ishmael, but this is more than trusting the word of God as against Isaac -- it is trusting the word of God as against the word of God! 

And Abraham did it, hoping against hope. God had said: Thy seed shall be as the stars of heaven; In Isaac shall thy seed be called. Offer Isaac for a burnt offering. Abraham did not insist that God should "harmonize these passages." It was all sufficient for him to know that the statements were all the word of God. Knowing this, he would trust that word, would follow that word, and would let the Lord "harmonize these passages," or "explain these texts," if any such thing were needed. 

Said Abraham: God has said, Offer Isaac for a burnt offering. That I will do. God has said, "In Isaac shall thy seed be called." And, Thy seed shall be as the stars of heaven for multitude. I interfered once in the promise and hindered it till I repudiated all that I had done and came back to the word only. Then, by a miracle, God gave me Isaac, the promised seed. Now He says, Offer Isaac, the promised seed, for a burnt offering. I will do it. By a miracle God gave him at the first, and by a miracle God can restore him. Yet when I shall have offered him for a burnt offering, he will be dead, and the only miracle that can then restore him is a miracle that will bring him back from the dead. But God is able to do even that, and He will do it, for His word is spoken, Thy seed shall be as the stars of heaven for multitude, and In Isaac shall thy seed be called. And even the bringing back of Isaac from the dead will be to God no more than He has already done, for, as to offspring, both my body and Sarah's were as good as dead, and yet God brought forth Isaac from us. He can raise Isaac from the dead, and He will. Bless the Lord! 

It was settled. He arose and took his servants and Isaac and went three days' journey "unto the place of which God had told him." And when on the third day he "saw the place afar off," "Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship and come again to you." Gen. 22:5.  Who will go? "I and the lad will go." And who will come again? "I and the lad will go . . . and come again to you." Abraham expected to have Isaac come back with him as certainly as that he went with him. 

Abraham expected to offer Isaac for a burnt offering and expected then to see Isaac rise from the ashes and go back with him. For the word of God had gone forth, In Isaac shall thy seed be called, and, Thy seed shall be as the stars of heaven for multitude. And Abraham would trust that word only, that it could never fail. Heb.  11:17-19. 

THIS IS FAITH. And thus "the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness." James 2:23. But yet above this, "It was not written for his sake alone, that it was imputed to him, but for us also to whom it shall be imputed; if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offenses and was raised again for our justification." Rom. 4:23-25. 

To trust the word of God only, to depend upon the word of God only, to depend upon the word of God, even as against the word of God -- this is FAITH. This is the faith which brings the righteousness of God.  

This is what it is to exercise faith. This is "what the Scripture means when urging upon us the necessity of exercising faith.” And "understanding how to exercise faith," this is the science of the gospel. And the science of the gospel is the science of sciences.  

RH Jan. 31, 1899 

By A. T. Jones in the Review and Herald periodical in 1899.

Blog Edited by John Foll.

Click here for a Free PDF of this article!

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