RIGHTEOUSNESS, FAITH AND LIFE
© Paul Brydson  Sept 10, 1999
The Church of God in Williamstown
WEB SITE: http://www.alphalink.com.au/~sanhub/index.htm

INTRODUCTION
I would like to consider a common word that every Christian knows, but what does it really mean? Righteousness.

What is righteousness? What does it mean to you? What makes God righteous?
These questions are important to me, because the idea that God is right because God is right doesn't quite satisfy me. Why is God right?

Let's start in 1John:

This to me is a proverb and a mysterious saying—mysterious because it is stating the obvious: this is something that everyone should know, but which most don't. John warns us that people are deceived over this issue. Everyone wants to be right (or at least wants to appear right), yet John tells us that we have to understand that it is the person who does what is right who is right. How do men judge who is right? Those who look like they would be right? Those in positions of power, prestige and influence who must be right, otherwise how would they be where they are? Those who are winners, who are successful? Those who succinctly and convincingly express a certain view?

RIGHTEOUSNESS, FAITH AND LIFE
I would like to discuss two ideas inseparably linked to righteousness, and then consider the example of a righteous man.

The footnote to this verse in the RSV says "The Jewish Talmud states that Habakkuk reduced the 613 commandments of Moses to one, 'The righteous shall live by his faith'."
This verse is quoted times times in the NT. These scriptures reveal the inseparable bond between righteousness, faith and life. It is this bond that I would like to examine. Let's start with faith, because it is the path to righteousness.

FAITH: THE PATH TO RIGHTEOUSNESS

What is this "Righteousness of God"? Is it describing the righteousness that God has which is revealed through faith, or is it godly righteousness which a Christian gains through faith? Or is it both? We are made heirs of the Promise through the righteousness of faith: We are made righteous through faith and so have peace with God (Ro 5:1). Noah was an heir of the righteousness that comes by faith (Heb 11:7). How do we inherit this righteousness? Without faith it is impossible to please God (Heb 11:6). Righteousness must be pursued through faith (Ro 9:30-32; 10:4; Gal 3:24).

Paul states that we are reckoned as righteous through faith:

The Greek word logizomai, used in Ro 3:28; 4:3-6,8-11,22,24, and elsewhere, can mean "impute, count, calculate, conclude, think, reckon". It is not earned by our own efforts (Ro 4:4), but rather given as the gift of God. But then the trap can be, as we see in the greater Christian world, to consider that we don't have to do anything. Such grace is cheap grace. I wonder if we can also confuse this declaration of having been justified (or made right) in God eyes now as somehow meaning that God calls us righteous even though we are not! But does God deceive Himself? Remember the scripture: So what does it mean, that we are "imputed with righteousness through faith"? Paul points us towards the example of Abraham to help us understand: Abraham's belief in God's promises was credited to him as righteousness. But why? Has God made up this strange formula just to trick men so that they have to do it His way, or is this practically, simply, plainly the only way it could be? Is this "righteousness accounted through faith" just a religious quirk of God, or is it a living principle that is also at work in the world (even if imperfectly), if we but had eyes to see it? What could this be compared to?

Jesus Christ, when preaching the Gospel, often encouraged this way of thinking. He said that the Kingdom of God was like a man who sowed good seed in his field, like a seed of mustard which a man planted, like leaven which a woman hid in bread, or treasure hidden in a field, or a merchant in search of fine pearls, a net thrown into the sea, a householder hiring labourers, a king giving a wedding feast for his son, and so on. So what is this idea of "righteousness accounted through faith" like?

The principle of righteousness imputed through faith can perhaps be likened to being a young boy. You see your father in his workshop building something. You want to be like your father, and you want to help. If you have an impatient father, he will grumble and complain and tell you to go and play with your toys. If you have a different sort of father, he will bear with the short-term inconvenience of your clumsiness and your inability to help because he wants your involvement, he wants to see you interested, he wants to teach you. And as long as you want to be with your father and want to learn, want to help, then your father knows he can teach you to be competent. It seems to me that Abraham was like that. He saw what God was doing and loved it, but he knew he had nothing of himself that he could contribute. He was sinful. Yet he heard the word of God and believed that God could make him and his family into a blessing for the whole world. And because he believed it, desired it, and trusted in God's wisdom and power to make it happen, God has made and is making his family into a righteous house that has been and will be a blessing to the whole world.

We can't achieve anything without belief that we can achieve it, and without the help, support and advice of those who know the way. We are given forgiveness, grace, wisdom and power to do what is right. We die with Christ and we live with Him in the power of a new life (Ro 6:3-11). Many will be made righteous through Jesus Christ: We are to become righteous like God through Him: Abraham believed God and became obedient from the heart, just as we are to become: We are called to be faithful and obedient to the Word of God, the standard of what is right. LIFE: THE GOAL OR PURPOSE OF RIGHTEOUSNESS
This brings us to the goal of righteousness, the second point of my message. What is the purpose of righteousness? The Gospel is a message of God's righteousness. Why? Because it announces His desire and His means to give life to those who desire life. The unrighteous seek to undermine and in the end to destroy life. Satan is a murderer (Jn 8:44). This link in Scripture—especially in the Proverbs— between righteousness and life is overwhelming. I find the realisation that at the core of God's righteousness is a commitment to life particularly reassuring. GOD'S RIGHTEOUSNESS AND GIFT OF LIFE
Let's consider some scriptures that describe God's righteousness, and this wonderful commitment to life. God created life and His deep desire is to preserve and enrich life. Is it ours?
God's righteousness is demonstrated through His actions of giving and restoring life. God's righteousness saves my life from sin and its consequences. The purpose of the righteousness of God is to preserve and enrich life. The very nature of God is one of generous giving, so it naturally follows that He will want to give the very best gifts that He has (2Co 12:14-15; 1Th 2:8). God's righteousness is embodied in His commitment to life. Even when we are overwhelmed because of our sins, if we are repentant, then we can have confidence in God's desire to restore us to life. God's righteousness embraces everything to do with life—it gives, sustains, protects, restores and enhances life.

JOSEPH AND HIS BROTHERS: RECONCILIATION AND RESTORATION
Let's look at the example of a righteous man. Joseph is a fascinating type of Jesus Christ. He is one of the men of faith mentioned in Hebrews 11, and the story of his reconciliation with his brothers, the restoration of his relationship with them, is quite instructive.

Joseph, we are told, was a shepherd (Ge 37:2). He was opposed to evil. We know that because he exposed to his father Jacob some evil his brothers were committing (37:2). He was dearly loved by his father, because he was the son of his old age (37:3), but he was hated by his brothers (37:4), because of his words:

They were jealous of him (37:11). Joseph was sent by his father to attend to the welfare of his brothers (37:12-14) who, however, conspired against him (Ge 37:18), specifically to discredit his words: In so doing, they condemned him to the pit (37:24). The brothers, quite pleased with themselves, sat down to eat, but then saw a camel caravan on its way to Egypt (37:25). So Joseph was given into the hands of Gentiles to become their slave. We all know of Joseph's trials in Egypt and of his eventual rise to prominence. However, let's consider the story of how Joseph was reconciled to his brothers after they had killed their relationship with him, and how this relationship was restored to life.

During a time of severe famine in Egypt and Canaan, Jacob tells his sons to get off their backsides and do something worthwhile to alleviate their plight. Ten of the brothers then go down to Egypt to buy some grain, while Benjamin is told to stay behind. They come before Joseph, who is the governor, but whom they do not recognise.

Joseph is one of the saints, one of the men of faith of Hebrews 11—therefore a Christian. Is it right for a Christian to speak harshly to a brother? Is this any way for a Christian to treat a brother? He recognises his brothers immediately. He knows those who are his (Jn 6:39; 10:28; 17:6-10). Now he is accusing them of being spies! Is this any way for a Christian to behave? Let's consider here what the apostle Paul writes: Paul was mindful of those trying to sneak into the Church for their own advantage at the expense of others. Jesus Christ also tests the hearts of men. We are likewise told to test the spirits; so Joseph is justified in testing where his brothers are coming from (Ro 2:16; 1Co 4:5; Rev 3:19). They had shown no regard for Joseph. Perhaps he is going to test them on how they now regard Joseph's full blood-brother, Benjamin. So Joseph is touched by what seems to be the beginning of repentance. He then orders Simeon to be bound and gives his brothers grain and provisions for their trip, as well as secretly returning to them the silver that they used to pay for the grain: he provides for them even in the midst of the process of correcting them (Jer 30:11; Ezk 11:16). On their return home, they were alarmed to find the silver in their packs. They return to Jacob and tell him what has happened. Jacob is deeply upset by their report. Reuben offers his two sons as a guarantee that he will safely conduct Benjamin to Egypt and bring him back. Jacob, in his growing grief, firmly refuses. However, time goes by, the famine grows worse and Jacob tells his sons to go back and buy some more food. Judah therefore takes responsibility for Benjamin. Jacob tells them to take an offering of some of the best food that they have left and double the amount of silver to make up for the seeming mistake of last time, and they hurry back to Egypt. Joseph welcomes them back by inviting them to a dinner in his own house. The brothers fear it is a set-up because of the silver, or that Joseph wants to make them his slaves. They are made welcome in Joseph's house and their needs are seen to. They present their gifts to Joseph, who asks them how they are, and how their father is. Then he sees his brother Benjamin, and is deeply moved to see the son of his own mother. His brothers are astonished to realise that they have been seated before Joseph in the order of their ages, from the firstborn to the youngest! Does a Christian deliberately set someone up, and falsely accuse him? Isn't this repaying evil for evil? This is a frame job! Whatever the nature of the cup, it was very valuable and was probably a symbol of Joseph's position of authority. The steward pursues Joseph's brothers and accuses them of the theft. They naturally deny the accusation, and swear an oath: Is deception here being used by Joseph to get even with his brothers? Is he repaying evil with evil? Probably not. If the silver cup was a symbol of Joseph's position of authority in Egypt, then he is actually confronting his brothers with their sin against him. They tried to rob Joseph of the fulfilment of his prophecy of rulership (37:20). They weren't guilt of physically stealing the cup, but they were guilty of trying to steal it in spirit years ago. They sold him into slavery to specifically stop his words from coming true. So, through this action, he is confronting them with their sin against him. They did indeed try to steal his prophetic cup.

So they conduct a search, and the missing cup is found in the sack of Benjamin, the only innocent one among them!

Judah was willing to betray and give up one of his brothers to death, but now he is ready to give his life to protect a brother. How he has changed! Joseph is made known to his brothers on his second appearance, like other servants of God (Acts 7:13; Ex 2:14; Lk 19:14; Rev 3:9). And it is not a comfortable experience for them (Zec 12:10). Joseph is shown to be a man of great—but also controlled—compassion (Isa 54:7-8). He weeps at the beginning of their repentance (42:24); at the first sight of Benjamin, wanting to make himself known then (43:30); when he reveals himself to his brothers; with concern for his father (45:1-2); at his reconciliation with his brothers (45:15); at his re-union with his father (46:29); at Jacob's death (50:1); at his brothers' doubt over his love for them (50:15-17). The example of Joseph is a fascinating one. What would have happened if he had revealed himself to his brothers at their first meeting? As it was, he tested them over their concern for Benjamin, and at the same time confronted them with their sin against him. It was an exercise in wisdom of which Solomon would have been proud. His goal was not "getting even", but rather reconciliation.

THE GOAL OF RIGHTEOUSNESS IS LIFE
The goal of righteousness is life—eternal life. The law of God encompasses everything that protects life, restores life, points the way to life. And it threatens everything that undermines life, diminishes life and destroys it. Law cannot stand in its own right, outside the context for which it exists—and the law exists to enrich life. Life doesn't exist for the sake of the law.

Joseph was a righteous man, and we can only understand his actions in spirit, not in their strict outward appearance. In Spirit they were right, leading to life, but they are not easily conformed to a rigid "Do this, don't do that!" framework.

Righteousness, faith and life—three inseparable qualities of a Christian.

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