The Righteousness of Faith

5 For Moses writes that the man who practices the righteousness which is [b]based on law shall live [c]by that righteousness. 6 But the righteousness [d]based on faith speaks as follows: “Do not say in your heart, ‘Who will ascend into heaven?’ (that is, to bring Christ down), 7 or ‘Who will descend into the abyss?’ (that is, to bring Christ up from the dead).”8 But what does it say? “The word is near you, in your mouth and in your heart”—that is, the word of faith which we are preaching, (Romans 10:5-8)

     In this sermon Wesley is contrasting "righteousness by works of the law" and "the righteousness of faith." In doing this, Wesley presents the Gospel of Christ in opposition to the prevailing legalism found in the Anglican church. In this sermon, Wesley unequivocally identifies himself with the the evangelical of salvation and righteousness by faith alone. So much so, that in this sermon, Wesley comes to the very edge of embracing Calvinism. It is not surprising that Wesley said that he only differed from Calvin's theology a "hairs breath." He was quick to add, however, it was an important hair! For an excellent treatment of this hair's breath of difference click here for a great blog post by Allan Bevere. 

     This sermon is broken down into three different sections:

1. Contrasting the two Righteousness
2. The folly of righteousness according to the law and wisdom of the righteousness of faith
3. What must we do in response?

Click here to read the whole sermon.

Contrasting "righteousness by the law" and "righteousness by faith"

     In this section and the introduction, Wesley expounds on the two covenants that these two kinds of righteousness come from. A covenant is an agreement between two parties. The greater party (God in this case) outlines what the lesser party (humanity) needs to do in order to be in 'right relationship.' I often tell folks that it is a little bit like a contract. The important distinction is that a contract is driven by transaction (you do this and I will do that) whereas a covenant is driven by relationship (I love you, and I will show you this way, to respond in love do this). 

     Here Wesley makes an observation that I had never thought of before. Typically, we associate the covenant of the law (and therefore righteousness by the law) with Moses and the covenant of faith with Jesus. However, Wesley places the covenant of the law, and righteousness from it, at the feet of Adam, before the fall. I think this is so helpful in understanding the contrast between the two. The righteousness of the law is based on what we can do. 

     Adam, before the fall, was righteous because he obeyed all of God's commandments. The righteousness of the law requires outward (right outward works) and inward (right pure and good motivation) holiness. It also requires that we preform all requirements laid on us positive and negative. This means that, under righteousness according to the law, we are held accountable for what we do and what we do not do. Put differently, we are held accountable for doing every loving thing toward God and others we can, never doing that which is unloving and never neglecting to do what we know we ought to do.

     In contrast, the righteousness of faith is not based on our performance to God's law, but upon God's love and grace and our dependence upon that reality. Righteousness according to the law is based on what we do whereas righteousness according to grace is base on who we believe in, or who we trust in. Wesley puts it this way:

strictly speaking, the covenant of grace doth not require us to do anything at all, as absolutely and indispensably necessary in order to our justification; but only, to believe in Him who, for the sake of his Son, and the propitiation which he hath made, "justifieth the ungodly that worketh not," and imputes his faith to him for righteousness. (italics mine)

     If we look through the covenant made with Moses, we begin to realize how it was a covenant of grace, and therefore prepared us for the ultimate covenant of grace with Christ. Over and over, when God gives commands to the Israelite people through Moses, they are to obey, because "I am the Lord your God, who brought you out of the land of Egypt." In other words, they are told to obey because they are loved, not to earn love! In the ministry of Jesus, we see Him most often arguing over, not the content of the law, but the application of it!
     The righteousness of faith trusts in the Lord's righteousness not ours. In fact, it acknowledges our disobedience to God's law in the past (we all know that none of us are perfect) and our inability to perfectly preform it in the future (we all know, without help, we will mess up again). The righteousness of faith trusts in Jesus Christ for not only taking away the guilt of past sins,but the power those sins have over us so, by His grace, we can reflect God's image within us more completely in the future.
     This leads to the difference between the righteousness from the law and faith. The difference is that the righteousness of the law assumes that we are in the condition Adam was before the fall. The condition of fully reflecting the image of God we were born with, without blemish. Righteousness of the law assumes that we must continue in the righteousness that we already have. It assumes that we are already holy (like God in character) and happy (content with who we are in Him). It assumes that all is right with the world and our hearts.
     The righteousness of faith, in contrast, assumes that we are broken sinners. It assumes that we are beings created in the image of God, but that image has been broken by our sinfulness. Where righteousness of the law assumes a perfect and interrupted obedience to God's holy law, the righteousness of faith assumes that we need a recovery of that wholeness. Where righteousness of the law demands obedience, the righteousness of faith requires trust that God loves us, even when we are sinners, and he can, and desires to, make us new.

Questions 

1. What causes people to mistakenly believe that Christianity teaches that we must do good works (law righteousness) for God to love us? 

2. How do the differing assumptions about righteousness of law and faith change how we live?

Folly of righteousness of law and the wisdom of the righteousness of faith

     In this segment Wesley shows why it is foolish to rely on righteousness and wise to rely of faith for righteousness. He begins with three basic reasons why relying on our own righteousness is foolish. 

     First, righteousness according to the law starts with the wrong assumptions about our nature. As Wesley puts it, "They set out wrong." It assumes that we are in an innocent state like Adam was before the fall. According to traditional Christian doctrine, however, this assumption is wrong, we are all sinners, and we have all fallen short of the glory of God. While Wesley does not directly name it, he is talking about the doctrine of total depravity. This is the doctrine that we are all broken sinners and will fall to the temptation to do what is selfish and will please us or idolatrous and do what will please others rather than what is holy, right, loving to others and pleasing to God. 

     This understanding of humanity has been resisted since the fall. When having a discussion about this my wife, Brittany, brilliantly asked, "Have you ever had to teach a child to hit, lie, cheat, or steal?" Put differently, good parents have to teach their children to not do these things and to do the right thing. Another observation she had was, "Why is it, so often, easier to do the wrong thing (by omission or commission) than to do the right thing?" All one has to do is look at the news and human depravity is obvious. It is rather conceited and arrogant to think that while the world is falling apart because of human depravity "I am clearly not like those people on the news!" Malcolm Muggeridge put it better than anyone by writing “The depravity of man is at once the most empirically verifiable reality, but at the same time the most intellectually resisted fact.”

     The second reason righteousness of the law is foolish is intimately connected with the first. Because it assumes that we are all basically 'good people' (whatever that means) it falsely assumes that all we need to do is continue in what we have been doing. Righteousness of the law assumes a continuance of obedience whereas the righteousness of faith assumes the need for regeneration and restoration to the people God intended us to be.

     The third reason has to do with the law. In order to be righteous according to the law we must follow it to the perfect degree. We must never do what is wrong and never fail to do what is right. This demand is far too much for us. While Wesley does not address this, some could ask why is this? Why is God so demanding? One of my professors gave the best answer I have ever heard. Dr. Thobaben said, "any amount of unholiness (sin) will infinitely separate us from an infinitely holy God." 

     Wesley then launches into the wisdom of righteousness of faith. The first point he makes is simply a counterpoint of his first objection to righteousness from the law. Whereas righteousness of the law assumes we are alright the way we are, righteousness of faith assumes we are fallen sinners and need a savior. It accurately depicts our situation as Paul puts it in Romans 7 "what I am doing, I do not understand; for I am not practicing what I would like to do, but I am doing the very thing I hate... For the good that I want, I do not do, but I practice the very evil that I do not want." If you have ever felt this way, the righteousness of faith can be yours!

     The second reason is simple, but powerful. It is the way God has ordained it! If we were beings created in the image of God the method of our restoration should be ordained by God. Put differently, if our problem is that God's image within us is broken, who better to trust to restore it than God Himself! Simple but profound.

     The final reason the righteousness of faith is wisdom is because "It is wisdom to aim at the best end by the best means." Our best end is to humble ourselves and accept Christ's righteousness and have restored loving relationship with God and others. It only makes sense that the best way to do this is not by giving us a checklist so that we can achieve it by our own works. A checklist is based on relationship and us accomplishing it will not create humility and gratitude toward God within our hearts. Instead, if we achieve a checklist we could become arrogant, and think God owes us for what we have done for Him. So righteousness of faith enables us to have a restored relationship with God that results in humble gratitude and love and compassion for others.

Questions

1. Why is the depravity of humanity "at once the most empirically verifiable reality but at the same time the most intellectually resisted fact?"

2. Which of the reasons for righteousness according to the law is the most persuasive? Which is the least?

3. Which of the reasons for the wisdom of the righteousness according to faith is most persuasive? Which is the least?

Exhortation

     Wesley finishes this sermon with an emotional and forceful appeal for us to stop relying on our own righteousness and come to Jesus, warts in all. Come to Him so that, by the Holy Spirit, we might be made new. Wesley does this in the form of asking questions about what excuses we may be making before coming to Christ.

     Some of the most forceful ones are asking, "Are you waiting to become righteousness enough before you come to Jesus? Are you thinking, 'I need to be more contrite, sorrowful over my sins, or clean up my act,' before coming to Jesus?" (my paraphrase). Wesley encourages his hearers, I would encourage us today, to STOP! Do not delay one more moment, run into His open arms. You and I do not deserve eternal life, that's the point of grace, that's the point of righteousness according to faith. As that great hymn, Come Ye Sinners, reminds us:

Come, ye weary, heavy laden
Lost and ruined by the fall;If you tarry till you’re better,
You will never come at all....
Let not conscience make you linger,
Not of fitness fondly dream;
All the fitness He requireth Is to feel your need of Him.

Rather than going out and trying to prove our righteousness by our works, let us withdrawal into His grace...

Question...

1. What is stopping us from coming to Him?