You dont read or speak Hebrew, but you love to fake it and post some...
So, here you have posted that our Justification, in Christ..... is not permanent.
@civic is going to figure you out, soon enough, as your Legalism always burns brightly.
@Johann posted.
"""""The word justify in Hebrew (hitsdiq) and Greek (dikaioun) “never refer to ...
continuous justification entered Roman theology."""""
Debate Over Justification by Faith:
Evangelicals and Catholics
Norman R. Gulley
Southern Adventist University
1. Biblical Understanding of
Justification by Faith
Paul says “they are justified by his grace as a gift, through the
redemption which is in Christ Jesus” (Rom 3:24, RSV), for “a man is
justified by faith apart from works of the law” (Rom 3:28 RSV), with even
faith a gift (Rom 10:17).
Humans are “justified by his blood” (Rom 5:9,
ESV). Calvary was the “one act of righteousness” which “leads to
justification and life for all men” (Rom 5:18b, ESV). “God made him
[Christ] who had no sin to be sin for us, so that in him we might become the
righteousness of God” (2 Cor 5:21).
Justification is found in Christ, and is
received by faith. This has nothing to do with Christ’s faithfulness in the
covenant which continues human membership in the covenant, as proposed
by “New Perspectives on Paul” scholarship.
Justification explains how one
gets in (not how one stays in) the covenant. Justification is an entry level
reality, having to do with how one is saved.
The word justify in Hebrew (hitsdiq) and Greek (dikaioun) “never refer
to the infusion of righteousness, that is the transformation of someone from
being ungodly to being virtuous.”
Justification is the same throughout
humans’ history, in old and new covenant periods, because it is about the
one eternal gospel (Rev 14:6). Hence “Abraham believed God, and it was
reckoned (elogisth ) to him as righteousness” (Rom 4:3, RSV), or “counted”
to him (ESV). The word “reckoned” or “counted” is mentioned nine times
in the chapter. This is a forensic term. It is about the great exchange that
takes place in justification, humans become members of the covenant on the
basis of Christ substitutionary death for all humans.
The benefits of Christ’s death are available from the beginning of sin,
for “the Lamb was slain from the foundation of the world” (Rev 13:8b);
“scripture foreseeing that God would justify the Gentiles by faith, preached
the gospel beforehand to Abraham, saying, ‘In thee shall all nations be
blessed.’” (Gal 3:8 RSV). For God chose us in Christ from before the
foundation of the world (Ephes 1:4). “The Lord Our Righteousness” (Jer
23:6) is already a focus in the old covenant. That’s why David said, “God
counts (logizetai) righteousness apart from works” (Rom 4:6). Here is a
forensic statement, God declaring someone to be righteous.
At a deeper level, Christ was “delivered up for our transgressions and
raised for our justification” (Rom 4:25, ESV). There is a post-Calvary
dimension to God’s saving work that is often overlooked. Christ (Rom
8:34) and the Holy Spirit (Rom 8: 26, 27) both intercede in heaven for
believers. The Book of Hebrews is like a fifth Gospel, and focuses on Christ
post-ascension ministry which is just as important as His ministry on earth
(the subject of the four Gospels). If Christians had focused on all that
Christ and the Holy Spirit are doing for us in heaven’s sanctuary, believers
would not have been tempted to look to Mary and saints in intercessary
work for which they have no qualifications. For there is only “one mediator
between God and men, the man Christ Jesus, who gave himself a ransom
for all men” (1 Tim 2:5, 6a). Christ alone is qualified to intercede on the
basis of His death (Heb 8:3; 9:15, 25-28; 10:12).
Just as Adam’s sin is imputed to all humans, so Christ’s death deals
with sin and His righteousness is imputed to all who will receive
justification. Christ’s righteousness imputed makes unnecessary any
infusion through sacraments or works to merit righteousness. Reckoned
righteousness finds the recipient always dependent on the imputed and
imparted righteousness of Christ. By contrast, infusion of righteousness
focuses on inherent righteousness and works that follow to merit more
righteousness. Personal performance and the performance of other humans
(Mary and saints) takes the place of sole dependence on Christ crucified,
resurrected, and interceding before the Father at heaven’s throne. For only
Christ Jesus has become “our righteousness, holiness and redemption” (1
Cor 1:30).
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JOURNAL OF THE ADVENTIST THEOLOGICAL SOCIETY
2. History
During the first 350 years of the Christian era the doctrine of
justification was not an issue like the Christological and Trinitarian debates.
Nevertheless seeds were sown in those formative years that bore fruit in the
medieval period.
For example, just as impassibility (apatheia) of God was
a philosophical view that questioned God’s compassion, so auvtexousi,a (selfpower) was a philosophical term introducing human autonomy to the
doctrine of justification (cf. Latin liberum arbitrium). Also the Greek word
meromai (to receive one’s share) was translated by the Latin word meritum
(to be worthy of something) which brought the concept of “merit” into
medieval theology, effecting the biblical doctrine of justification. So alien
philosophical ideas distorted the biblical meaning of justification,
contributing to the Roman concept of justification.
Not to pat myself on the shoulder-I am past basics of Koine Greek and Hebrew and it as clear as day you are on an all out attempt to slander and not to edify.
J.
