Lessons on Faith: Part 12 of 14: The Righteousness of God is Revealed to Faith

By A. T. Jones

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The righteousness of God is revealed to faith. Rom. 1:17.

Faith is complete dependence upon the word of God, expecting that word to do what the word itself says. Is there, then, righteousness spoken by the word of God, so that people can depend completely upon that word, that the word shall accomplish what the word says?

There is. Indeed, that is the very object of the gift of Christ. For him "God hath set forth . . . to declare his righteousness for the remission of sins that are past, through the forbearance of God." Rom. 3:25.

Seeing then that God hath set forth Christ expressly to declare, to speak, the righteousness of God, it is certain that the word of God has been spoken, upon which there can be complete dependence, expecting that word to do what that word says. In other words, there is righteousness that can be received by faith.

Wherein is this word spoken? It is spoken in the word "forgiveness." "He is faithful and just to forgive us our sins"; "there is forgiveness with thee."

Now what is the meaning of “forgive"? The word "forgive" is composed of "for" and "give," which otherwise is give for. To forgive, therefore, is simply to give for. For the Lord to forgive sin is to give for sin. But what does the Lord give for sin? He declares "his righteousness for the remission of sins."

Therefore when the Lord forgives--gives for--sin, He gives righteousness for sin. And as the only righteousness that the Lord has is his own, it follows that the only righteousness that God gives, or can give, for sin is the righteousness of God.

This is the righteousness of God as a gift. As all men have only sinned and if they are ever clear must have forgiveness entirely free, and as the forgiveness of sin -- the righteousness of God given for sin -- is entirely free -- this is the righteousness of God as a free gift "upon all men unto justification of life." Rom. 5:18.

Every soul, therefore, who ever asks God for forgiveness of sin, in that very thing asks God to give him righteousness for sin. Every soul who asks God for forgiveness asks it solely upon the word of God, which speaks forgiveness. And faith is entire dependence upon the word for what the word speaks. Thus righteousness is altogether of faith.

"Every one that asketh receiveth." You have asked the Lord many a time to forgive your sins; that is, you have asked him to give for your sin. But when you ask the Lord to give for your sin, in that you ask him to give the only thing that He does or can give for sin, which is righteousness. That is what it is to ask forgiveness of the Lord.

And He does forgive -- He does give for -- your sins when you ask Him. He says He does, and He does. "He is faithful" -- that is, He will never fail -- "and just to forgive us our sins." And the only thing He gives for sins is His righteousness.

Then why not thank Him for the righteousness that He freely gives for your sins when you ask Him to? Do you not see that righteousness by faith is just as plain and simple as the asking God for forgiveness of sin? Indeed, it is just that.

To believe that righteousness is given for your sin, when you ask forgiveness, and thankfully to receive that righteousness as the gift of God -- this is what it is to exercise faith. 

Yet how true it is that "we suffer much trouble and grief because of our unbelief and of our ignorance of how to exercise faith." 

"Hast thou faith?" Have the faith of God. "Here are they that keep . . . the faith of Jesus." 

RH Mar. 14, 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 11 of 14: The Just Shall Live by Faith

By A. T. Jones

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"The just shall live by faith." 

Who are the just? -- They are only those who are of faith, because men are justified only by faith.

For though we all "have sinned and come short of the glory of God," yet we are justified freely by his grace through the redemption that is in Christ Jesus."

For "to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness."

"Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." Those who are of faith and those alone are the just in the earth.

Now faith is entire dependence on the word of God, that that word shall accomplish what that word says. "It shall accomplish that which I please." Isa. 55:11.

To be justified by faith, then, is to be justified by entire dependence upon the word of God. The just are those who are of the word of God. This is how men become just.

Men must not only become just by faith -- by dependence upon the word of God -- but being just, we must live by faith. The just man lives in precisely the same way and by precisely the same thing that he becomes just.

We become just by faith; faith is entire dependence on the word of God. We, being just, must live by precisely the same thing by which we become just; that is, by entire dependence upon the word of God.

And this is exactly what Jesus said: Man shall live "by every word that proceedeth out of the mouth of God."  When Jesus said that, it is perfectly plain that He simply said, in other words, Man shall live by faith.

There is no other way truly to live than by faith, which is simply living by the word of God. Without faith, without the word of God, men only die.

Indeed, without the word of God everything only dies, for in the beginning everything came by the word of God.  The word of God is the origin and life of everything, for, "He spake, and it was."

All things animate and inanimate -- sun, moon, and stars, animals and men -- all are entirely dependent upon the word of God for existence. Only in the case of men God has bestowed upon them the wondrous gift of choice as to whether they will do so or not. This gift opens the door of faith. And when a man does choose to live by the word of God, which is the only means of life, faith -- entire dependence upon the word of God -- is the means by which he lays hold on the means of life.

Thus "the just shall live by faith," and thus "whatsoever is not of faith is sin," which is simply to say, The just must live by the word of God, and whatsoever is not of the word of God is sin.

"We cannot have a healthy Christian experience, we cannot obey the gospel unto salvation until the science of faith is better understood and until more faith is exercised." 

"Hast thou faith?" Have the faith of God. Here are they that keep "the faith of Jesus." 

RH Mar. 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 9 of 14: Complete Dependence on the Word of God Only 2

By A. T. Jones

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Faith is complete dependence upon the word of God only, for the accomplishment of what that word says. 

This being so, it must never for a moment be forgotten that where there is no word of God, there can not be any faith. 

This is shown also in the truth that "faith cometh by hearing, and hearing by the word of God." Rom. 10:17. Since faith thus comes indeed by the very word of God itself, it is perfectly plain that where there is no word of God, there can be no faith.

This is beautifully illustrated by an instance in the life of David: because David had it in his heart to build a house unto the Lord, the Lord spoke to him by the prophet Nathan, saying, "The Lord telleth thee that he will make thee an house. . . . And thine house and thy kingdom shall be established forever before thee: thy throne shalt be established forever,"

Then David prayed and said, "Now, 0 Lord God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it forever, and do as thou hast said. And let thy name be magnified forever, saying, The Lord of hosts is the God over Israel: and let the house of thy servant David be established before thee.

"For thou, 0 Lord of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee.

"And now, 0 Lord God, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant: therefore now let it please thee to bless the house of thy servant, that it may continue forever before thee: for thou, 0 Lord God, hast spoken it: and with thy blessing let the house of thy servant be blessed forever." 2 Sam. 7:11-29.

His prayer was altogether of faith, because it was altogether of the word of God: the word of God was the cause of it; the word of God was the basis of it; and the word of God was all the hope of David that the prayer would ever be answered.

He asked according to the will of God, because the will of God was expressed in the word of God. Having asked according to the plainly stated will of God, David knew that his prayer was heard. And knowing that his prayer was heard, David knew that he had the petition which he desired of him. I John 5:14. Therefore he said, So let it be. And therefore also the answer to that prayer was, and is, and forevermore shall be, sure unto David.

And this was written for our learning; that we might know how to pray in faith, and how in prayer to cultivate faith. Therefore, Go and do thou likewise. Because "the knowledge of what the Scripture means when urging upon us the necessity of cultivating faith is more essential than any other knowledge that can be acquired."

RH Feb. 21, 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 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 5 of 14: The Faith of Abraham 1

By A. T. Jones

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"The knowledge of what the Scripture means when urging upon us the necessity of cultivating faith is more important than any other knowledge that can be obtained." 

Faith is the expecting the word of God to do the thing which that word speaks and the depending upon the word only to accomplish the thing which that word speaks. 

Abraham is the father of all them which be of faith. The record of Abraham, then, gives instruction in faith -- what it is and what it does for him who has it. 

What shall we say, then, that Abraham our father, as pertaining to the faith, has found? What saith the Scripture? 

When Abram was more than eighty years old and Sarai his wife was old and he had no child, God "brought him forth abroad and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be." 

And Abram "believed in the Lord; and he counted it to him for righteousness." Gen. 15:5,6. Abram accepted the word of God and expected by the word what the word said. And in that he was right.  

Sarai, however, did not put her expectation upon the word of God only. She resorted to a device of her own to bring forth seed. She said to him, "The Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her." Gen. 16:2. 

Abram, for the moment, swerved from the perfect integrity of faith. Instead of holding fast his expectation and dependence upon the word of God only, he "harkened to the voice of Sarai." 

Accordingly, a child was born, but the whole matter proved to be so unsatisfactory to Sarai that she repudiated her own arrangement. And God showed His repudiation of it by totally ignoring the fact that any child had been born. He changed Abram's name to Abraham and continued to talk about making him the father of nations through the seed promised and of making his covenant with Abraham and the seed that was promised. He also changed Sarai's name to Sarah, because she should "be a mother of nations" through the promised seed. 

Abraham noticed this total ignoring of the child that had been born and called the Lord's attention to it, saying, "O, that Ishmael might live before thee!"

But "God said, Sarah thy wife shall bear thee a son indeed, and thou shalt call his name Isaac, and I will establish my covenant with him for an everlasting covenant and with his seed after him. And as for Ishmael, I have heard thee: behold, I have blessed him, and will make him fruitful and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year." Gen. 17:15-21. 

By all this both Abram and Sarai were taught that, in carrying out the promise, the fulfilling of the word of God,  nothing would answer but dependence upon that word only. Sarai learned that her device brought only trouble and perplexity and delayed the fulfillment of the promise. Abram learned that in harkening to the voice of Sarai, he had missed the word of God, and that now he must abandon that whole scheme and turn again to the word of God only. 

But now Abraham was ninety-nine years old and Sarah was eighty-nine. And, if anything, this seemed to put farther off than ever the fulfillment of the word and called for a deeper dependence upon the word of God -- a greater faith than before. 

It was perfectly plain that now there was no possibility of dependence upon anything whatever, but the naked word only; they were shut up absolutely to this for the accomplishment of what the word said. All works, devices, plans, and efforts of their own were excluded, and they were shut up to faith alone -- shut up to the word alone and to absolute dependence upon that word only for the accomplishment of what that word said. 

And now that the way was clear for "the word only" to work, that word did work, effectually, and the promised "seed" was born. And so "through faith," through helpless, total dependence upon the word only -- "Sarah herself received strength to conceive seed and was delivered of a child when she was past age, because she judged him faithful who had promised." 

And "therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the seashore innumerable." Heb. 11:12. 

And thus was fulfilled the word spoken to Abram, when God "brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them . . . . So shall thy seed be."

This is a divine lesson in faith. And this is what the Scripture means when urging upon us the necessity of cultivating faith. For this was imputed to Abraham for righteousness, even the righteousness of God, which is by faith. 

Yet "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. 

And all "they which be of faith are blessed with faithful Abraham." All they who, excluding -- yea, repudiating -- all works, plans, devices, and efforts, of their own, depend in utter helplessness upon the word of God only to accomplish what that word says -- these are they which be of faith and are blessed with faithful Abraham with the righteousness of God. 

O, "understanding how to exercise faith: this is the science of the gospel"! And the science of the gospel is the science of sciences. Who would not strain every nerve to understand it? 

 

RH Jan. 24, 1899    

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

Blog Edited by John Foll.

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