The Spirit and Righteousness

Paul writes, "I do not nullify the grace of God; for if righteousness comes through the Law, then Christ died needlessly," Gal.2:21. And again, "if a law had been given which was able to impart life, then righteousness would indeed have been based on law," 3:21; cf. Ro.8:3-4.

The apostle clearly distinguishes two 'means' (or even kinds) of righteousness in Galatians and Romans: 1) that by the Law, and 2) that by faith (Ro.10:5-6). Or, as he more specifically phrases it in Galatians 3:2, 5, with reference to the gift of the Spirit: "by the works of the law, or by hearing with faith." And apparently, the former, DOES NOT bring righteousness.

Regarding the latter, he writes, "Even so Abraham BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS." Likewise, we "who are of faith are blessed with Abraham, the believer," with the result that "the blessing of Abraham might come to the Gentiles," so that "we would receive the promise of the Spirit through faith," 3:9, 14.

For Scripture declares, "THE RIGHTEOUS MAN SHALL LIVE BY FAITH," 3:11b. For this reason, Paul argues, "that no one is justifed by the Law before God is evident," 3:11a. In other words, if the righteous man lives by faith, he evidently does not live by the Law. These two means to "life" and "righteousness" are contradictory. For "the Law is not of faith; on the contrary, 'HE WHO PRACTICES THEM SHALL LIVE BY THEM'," 3:12.

To be "of the works of the Law," then, is to presume to approach righteousness (and life) by means of works (cf. 3:10a; Ro.9:30-10:3), which is necessarily at odds with the approach of faith.

Rather than being blessed with Abraham, those who are "of the works of the Law" are cursed. As the Law itself declares: "CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THE THINGS WRITTEN IN THE BOOK OF THE LAW, TO PERFORM THEM," 3:10. The assumption here is that no man abides "by all the things written in the book of the Law" - a charge made explicit in Romans 3:9-20 (cf. Gal.2:15-16; Ps.143:2). In other words, no man shall indeed "live by" the commandments of the Law! Rather, by them we are condemned to death.

And here we should note that "righteousness" and "life" (cf. 3:21), to "be justified" and to "live" (cf. 3:11; 2:15-20), are tightly connected in Paul's thought: namely, life presupposes righteousness, and righteousness results in life (just as death presupposes condemnation, and unrighteousness results in death, cf. Ro.6:23).

Since this is the case, the gift of the Spirit of life presupposes and so demonstrates the righteousness or justification of the recipient. Is this not the logic of the apostle Peter in Acts 10:44-48; 11:15-18 and 15:7-11? Does this not explain Pauls' question regarding the Galatians' receiving the Spirit in 3:1-5? Is this not explicitly drawn in his argument regarding the blessing of Abraham being conferred on the Gentiles through faith in 3:6-14, which is "the promise of the Spirit"? Since, Paul later argues, we are "sons of God through faith in Christ Jesus," 3:27, "God has sent forth the Spirit of His Son into our hearts, crying 'Abba! Father!'," 4:6.

Therefore, the apostle argues, since we have the Spirit of God within us through faith, we are no longer "under the Law" (cf. 3:23-25; 4:1-11; 5:18; Ro. 7-8). It is therefore confused to demand law-observance among Gentiles (i.e., those who are "without law"), let alone the pursuit of righteousness and life, i.e., salvation, thereby (for we live not "by the Law" but "by the Spirit," 5:25a). And why else would we Gentiles take upon ourselves the "yoke of Moses," if not to be saved (cf. Ac.15:1)? But Paul's point (and Peter's in Acts) is that the Gentiles are already saved (i.e., sanctified) by faith, and this is demonstrated in the baptism of the Holy Spirit (cf. Gal.3:27-28; 1Co.12:13).

But how is the Spirit of God manifested? We cannot deny that, with respect to the Galatians at any rate, it entailed miracles (3:5), as with Cornelius and his household (Ac.10:46). But the Spirit is also manifested in "fruit" (5:22-23), and, negatively speaking, with the mortification of the flesh (5:24; cf. Ro.8:12-13). It is the life described autobiographically by Paul in 2:19-21 - the life of faith. To "live by faith" is to "live by the Spirit." As Paul writes in Galatians 5:5-6, For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love.

This is essentially the thesis of 5:7-6:10. It is interesting to note that it is those who live by faith, through the Spirit, who wait for the "hope of righteousness," rather than those who are "of the works of the Law," and would (pretend) to live by the Law (whom Paul paints as disobedient and self-absorbed, cf. 4:17; 6:12-13). The life of faith is looking for a righteousness not our own -as Luther put it, an alien righteousness (cf. Phil.3:7-9). It is looking to the justification/righteousness found in Christ (e.g., Gal.2:17), conferred by God as "gift" (Ro.3:24; 5:15-17) or "reckoned" to the sinner through faith (Gal.3:6; Ro.4:3-8). It is also looking forward to a vindication (not so much our vindication, as God's in declaring us righteous by faith in Christ) in the eschatological judgment (Ro.2:2-16), which amounts to salvation from the wrath to come (cf. Ro.5:9-10): the hope of righteousness.

Not only is the hope of righteousness, negatively speaking, salvation from wrath and condmenation, but, positively, the inheritance of blessing and reward. Hence, Paul writes:

Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap. For the one who sows to his own flesh shall from the flesh reap corruption, but the one who sows to the Spirit shall from the Spirit reap eternal life. And let us not lose heart in doing good, for in due time we shall
reap if we do not grow weary. (Gal.6:7-9; cf. Ro.8:12-13; 6:19-23)

The concept of "reaping" in due time reminds us of the hope of righteousness. With this hope, Paul commends us to "love and good deeds": So then, while we have opportunity, let us do good to all men, and especially to those who are of the household of the faith (6:10).

Thus the life of faith is not dormant, as faith is not only passive in receiving "the gift of righteousness," but also active in obedience (an obedience beginning with repentance). It is at work, "through love," serving others (Gal.5:13-14) and living in righteous relationships (5:22-23). For "the fruit [singular] of the Spirit is love..." As many have argued, perhaps this should be understood as one 'fruit' -love- in multifold form: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (cf. 1Co.13:4-7). However we understand the verse precisely, it is clear that love is to characterize Christians. Moreover, as the fruit of the Spirit, who so powerfully strives within us (Gal.5:17), this new "life of love" is our destiny, and the sure manifestation of the Spirit within us. And is this not what Jesus meant when He said: "By this all men will know that you are my disciples, if you love one another"?

Therefore, the gift/baptism of the Spirit seals the righteousness that is ours in Christ through faith, and so, in giving (spiritual and moral) evidence of our justification/sanctification in Him (e.g., through the righteous love wrought by the Spirit of holiness), guarantees and grounds our "hope of righteousness" (i.e., the final vindication and inheritance of the saints in the age to come, cf. Ro.8:18-39). In between our justification and glorification, our new birth and resurrection, the Spirit is at work to produce within us the righteousness which the Law demanded but could not effect, thus manifesting tangible and concrete proofs of our salvation in Christ (e.g., 2Pe.1:5-11).

Hence, "...in Christ Jesus neither circumcision nor uncircumcision means anything [!], but faith working through love." Faith indeed is a "sign" of our justification in Christ (cf. Ro.4:11-16), but more specifically, it is "faith working through love!" It is a living faith. Is this not precisely James' point in Jas.2:14-26? Justification is by faith, not by works, to be sure, but (to plagiarize Calvin) such faith is not without its "works" (not if the omnipotent Spirit who inspires faith within our dark hearts dwells in us). In a word, the life of faith is always attended by spiritual fruit, and the service of love, as the 'proving' of our justification, and the demonstration of a righteousness not our own!