Abolishing the law of commandments

[Clare73]

Yes, and a declaration of righteousness can be the result of a person acting rightly. The act of faith, driven by grace, is a right act that pleases God immensely, and obviously not a work of the law. Faith must precede any other act because we must first turn to God before we can attain to any righteousness that we were created to have. Again, Adam thought he could go it alone just fine, with his "own" morality. He was wrong. So, again,

Rom 5:19 spells out the dynamic clearly enough:“For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made (katastathēsontai) righteous (dikaioi).” (NIV)

Made righteous by both
declaration, imputed (Romans 3:21, Romans 3:28, Romans 4:2-3, Romans 5:18-19), as well as
sanctification, imparted, which leads to righteousness leading to holiness (Romans 6:16, Romans 6:19).

The noun dikaiosis is a declaration, pronouncement of justification (righteousness) by imputation, based on nothing but faith (Romans 3:21, Romans 3:28, Romans 4:2-3).

 

[fhansen]

Made righteous by both
declaration, imputed (Romans 3:21, Romans 3:28, Romans 4:2-3, Romans 5:18-19), as well as
sanctification, imparted, which leads to righteousness leading to holiness (Romans 6:16, Romans 6:19).

The noun dikaiosis is a declaration, pronouncement of justification (righteousness) by imputation, based on nothing but faith (Romans 3:21, Romans 3:28, Romans 4:2-3).

But not necessarily by imputation, unless imputation is meant to imply declaration. Faith is not about the sheer rote act of believing in Christ and what He did-almost like a sort of arbitrary standard that nonetheless marks the saved while bringing remission of sin only. Faith is to come to believe in God as we meet Him in the person of His Son. Faith is to reverse the disbelief of Adam. Faith is to turn the right way now, towards God instead of away from Him. Faith is the primary and most basic right step for man; a huge step that pleases God hugely. And this is why Abraham’s faith pleased God: because it was right.

And this places us in a new state, within His will and grace, where we can continue to make further right steps unto our salvation as Rom 6:22 tells us is the effect of becoming holy/righteous. Sanctification is simply a continuation of the right steps begun with faith, and so a continuation of the justification, the work, done in us (Phil 1:6) at that point as we remain in Him, remaining faithful. On that path now we begin to produce fruit, the ultimate fruit being love which produces the actions that truly please God:

“To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life.” Rom 2:7

Every act motivated by faith, hope, and love, is good. It’s a journey, a good one. And this is the end of it as far as this life is concerned:
“At the evening of life we shall be judged on our love.” (CCC 1022).

 

[Clare73]

But not necessarily by imputation,

By imputation by faith according to Romans 3:17, Romans 3:21-24, Romans 4:2-3, Romans 5:18-19.

 

[fhansen]

By imputation by faith according to Romans 3:17, Romans 3:21-24, Romans 4:2-3, Romans 5:18-19.

Im not sure where Rom 3:17 comes into play here but the rest of the chapter describes a new righteousness, not a merely imputed one. Rom 4 speaks of justifying the ungodly, with this new righteousness. Rom 5:18-19 speaks specifically of being made right by God, consistent with the rest. We cannot make ourselves right, but, when we come to believe then we're no longer on our own: God makes us right.

Then we can put to death the deeds of the flesh, do the good works and realize the sanctification that results in eternal life instead of the death that sin earns us. We can obey the commandments, as we must, as a work of grace now by the Spirit, with 'the righteousness of God that the law and prophets testify to' (Rom 3:21), "in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.” (Rom 8:4).

 

[Xeno.of.athens]

The noun dikaiosis is a declaration, pronouncement of justification (righteousness) by imputation, based on nothing but faith (Romans 3:21, Romans 3:28, Romans 4:2-3).

The comment you make above is a theological definition.
The Greek words as normally used in Greek mean much the same as the English words used in English bible translations. For example, one's argument is justified when one demonstrates that the argument is correct and true, or again, one's plea of not guilty is justified when one is shown to be not guilty in reality.

 

[Clare73]

Im not sure where Rom 3:17 comes into play here but the rest of the chapter describes a new righteousness,

Their point being it is a righteousness from God, making it imputed, by faith.

 

[Clare73]

The comment you make above is a theological definition.
The Greek words as normally used in Greek mean much the same as the English words used in English bible translations. For example, one's argument is justified when one demonstrates that the argument is correct and true, or again, one's plea of not guilty is justified when one is shown to be not guilty in reality.

And since I'm sure we agree that is not its use in the NT, the only relevant definition is of its NT usage.

 

[fhansen]

Their point being it is a righteousness from God, making it imputed, by faith.

All right, if imputed means a gift given or bestowed, then I'm good with that. If it means that righteousness is only recognized in the believer rather than actual fact now, than that doesn't square with my understanding

 

[Xeno.of.athens]

And since I'm sure we agree that is not its use in the NT

You are mistaken.

By way of explanation:

The grace of the Holy Spirit has the power to justify us, that is, to cleanse us from our sins and to communicate to us "the righteousness of God through faith in Jesus Christ" and through Baptism: But if we have died with Christ, we believe that we shall also live with him. For we know that Christ being raised from the dead will never die again; death no longer has dominion over him. The death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves as dead to sin and alive to God in Christ Jesus.

The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus' proclamation at the beginning of the Gospel: "Repent, for the kingdom of heaven is at hand." Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. "Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.​

 

[Clare73]

You are mistaken.

By way of explanation:
The grace of the Holy Spirit has the power to justify us,

Abraham is the model.

The meaning of "justify" is "to declare, pronounce, impute righteousness," by faith,
as Abraham was justified by righteousness imputed to him by faith (Romans 4:2-3).

 

[Clare73]

All right, if imputed means a gift given or bestowed, then I'm good with that. If it means that righteousness is only recognized in the believer rather than actual fact now, than that doesn't square with my understanding

Imputed righteousness of justification by faith is not the same as imparted righteousness in sanctification (Romans 6:16, Romans 6:19).

Imputed righteousness (justification) makes us acceptable to God so that he allows us to enter his presence without defiling his purity and holiness.

Imparted righteousness (sanctification) transforms us into the image of his Son in a growth process.

 

[Xeno.of.athens]

Abraham is the model.

The meaning of "justify" is "to declare, pronounce, impute righteousness," by faith,
as Abraham was justified by righteousness imputed to him by faith (Romans 4:2-3).

Abraham was justified by his works, as the scripture says.

James 2:20 But wilt thou know, O vain man, that faith without works is dead? 21 Was not Abraham our father justified by works, offering up Isaac his son upon the altar? 22 Seest thou that faith did cooperate with his works and by works faith was made perfect? 23 And the scripture was fulfilled, saying: Abraham believed God, and it was reputed to him to justice, and he was called the friend of God. 24 Do you see that by works a man is justified, and not by faith only?​

 

[Clare73]

Abraham was justified by his works, as the scripture says.
James 2:20 But wilt thou know, O vain man, that faith without works is dead? 21 Was not Abraham our father justified by works, offering up Isaac his son upon the altar? 22 Seest thou that faith did cooperate with his works and by works faith was made perfect? 23 And the scripture was fulfilled, saying: Abraham believed God, and it was reputed to him to justice, and he was called the friend of God. 24 Do you see that by works a man is justified, and not by faith only?

And as you point out following below, the meaning there is both:
1) God's "declaration of righteousness" (justification) in Genesis 15 is proven true in Genesis 22, as demonstrated in Abraham's sacrifice of Isaac (James 2:20), and

2) God's "declaration of righteousness" (justification) is the result of Abraham's faith in the Promise (Jesus Christ, Genesis 15:5; Galatians 3:16) which faith in Jesus Christ (the Promise, Genesis 15)--not his sacrifice of Isaac (Genesis 22)--remitted his sin, rendering him "not guilty." (Romans 4:2-3)

The comment you make above is a theological definition.
The Greek words as normally used in Greek mean much the same as the English words used in English bible translations. For example, one's argument is justified when one demonstrates that the argument is correct and true, or again, one's plea of
not guilty is justified when one is shown to be not guilty in reality.

​

 

[fhansen]

Imputed righteousness (justification) makes us acceptable to God so that he allows us to enter his presence without defiling his purity and holiness.

The only way that could happen is if we're truly righteous-which is why Scripture tells us that no sinners enter heaven, i.e. the presence of God. God's into forgiveness of sin and empowering us to overcome it-not in pretending that it doesn't exist. That would do nothing to triumph over the evil/sin/injustice in His creation that earns us condemnation and death. Jesus came to take away our sins-something we could never do on our own, apart from Him.

Imparted righteousness (sanctification) transforms us into the image of his Son in a growth process.

Justification and sanctification cannot be separated. Again, they're part of the same operation, of making us just before God. Sanctification is the continuation in growth of the justice imparted to us at justification, all a free gift-and yet one we must embrace-and continue to embrace and walk in. Righteousness is a gift as Scripture makes clear. It begins with faith.

 

[Xeno.of.athens]

God's "declaration of righteousness" (justification)

The word you are referring to means

δικαιόω
dikaioō
39x: pr. to make or render right or just; mid. to act with justice, Rev 22:11; to avouch to be good and true, to vindicate, Mat 11:19; Luk 7:29; to set forth as good and just, Luk 10:29; Luk 16:15; in NT to hold as guiltless, to accept as righteous, to justify, Rom 3:26; Rom 3:30; Rom 4:5; Rom 8:30; Rom 8:33; pass. to be held acquitted, to be cleared, Act 13:39; Rom 3:24; Rom 6:7; to be approved, to stand approved, to stand accepted, Rom 2:13; Rom 3:20; Rom 3:28.
Mounce Concise Greek-English Dictionary
Edited by William D. Mounce
with Rick D. Bennett, Jr. (1993)​

 

[Clare73]

The only way that could happen is if we're truly righteous

We don't get to set the terms for Scripture.
Scripture sets the terms for us.

When our sin is remitted by faith in Jesus Christ (i.e., salvation), we are no longer "sinners" (unsaved), we are sons of God, who sin, admitted into God's presence as sons because a righteousness from God, not from our faith, has been imputed to us (Romans 1:17, Romans 3:2-24, Romans 4:2-3, Romans 5:18-19), just as righteousness was imputed to Abraham by faith (Genesis 15:6; Romans 4:2-3).

 

[Clare73]

The word you are referring to means δικαιόω dikaioō

39x: pr. to make or render right or just; mid. to act with justice, Rev 22:11; to avouch to be good and true, to vindicate, Mat 11:19; Luk 7:29; to set forth as good and just, Luk 10:29; Luk 16:15; in NT to hold as guiltless, to accept as righteous, to justify, Rom 3:26; Rom 3:30; Rom 4:5; Rom 8:30; Rom 8:33; pass. to be held acquitted, to be cleared, Act 13:39; Rom 3:24; Rom 6:7; to be approved, to stand approved, to stand accepted, Rom 2:13; Rom 3:20; Rom 3:28.​

Precisely. . .that righteousness making us approved being imputed by faith (Romans 5:18b, 19b), just as the righteousness making Abraham approved was imputed by faith (Genesis 15:6; Romans 4:2-3).

 

[fhansen]

We don't get to set the terms for Scripture.
Scripture sets the terms for us.

When our sin is remitted by faith in Jesus Christ (i.e., salvation), we are no longer "sinners" (unsaved), we are sons of God, who sin, admitted into God's presence as sons because a righteousness from God, not from our faith, has been imputed to us (Romans 1:17, Romans 3:2-24, Romans 4:2-3, Romans 5:18-19), just as righteousness was imputed to Abraham by faith (Genesis 15:6; Romans 4:2-3).

Well, sorry, but that's neither the historical position of the Christian faith nor Scripture-just a misunderstanding of it.

 

[Clare73]

Well, sorry, but that's neither the historical position of the Christian faith nor Scripture-
just a misunderstanding of it.

Biblical assertion without Biblical demonstration is assertion without Biblical merit.

 

[fhansen]

Biblical assertion without Biblical demonstration is assertion without Biblical merit.

Oh, it has biblical merit, and the biblical demonstrations have all been made over and over. But some prefer to hear and to read selectively. I have no control over that.