p. 3 | Righteousness and the Inheritance

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Apr 16, 1908

Righteousness and the Inheritance

In connection with the Sabbath-school lesson for April 25, “The Call of Abraham and the Inheritance,” we may profitably consider the relation between righteousness and the inheritance.

The plan of salvation is not an arbitrary arrangement, but is rather in line with God’s eternal purpose and is in harmony with fundamental principles. God created the earth that it might be inhabited (Isa. 45:18), and created man in his own image and gave him dominion “over all the earth.” Man’s ability to exercise this dominion was the result of his relation to God, in whose image he was formed. His character was his crown and his righteousness was his scepter. When through sin he lost the image of God, he was necessarily deprived of his crown and his scepter, and his dominion passed to another. Through the loss of righteousness man lost his place as ruler of this world, under God, and through the restoration of righteousness the dominion will be restored.

The righteousness which enabled man to represent the king of the universe in dominion over the earth and all living things upon it, was bestowed in the original creation. Through the gospel this righteousness, forfeited in disobedience, is again brought to man: “I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith.” And inasmuch as the righteousness provided in the gospel is received by faith; it is perfectly logical that to Abraham, the father of the faithful, whose faith was reckoned for righteousness, the promise should be made that he should be the heir of the world. Let us then read the scripture: “For we say, To Abraham his faith was reckoned for righteousness. How then was it reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision: and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision: that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them; and the father of circumcision to them who are not only of the circumcision, but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision. For not through the law, was the promise to Abraham or to his seed that he should be heir of the world, but through the righteousness of faith. For if they that are of the law are heirs, faith is made void, and the promise is made of none effect: for the law worketh wrath; but where there is no law, neither is there transgression. For this cause it is of faith, that it may be according to grace; to the end that the promise may be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all.” Righteousness by faith made Abraham the heir of the world.

Again we read: “Brethren, I speak after the manner of men: Though it be but a man’s covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto. Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect. For if the inheritance is of the law, it is no more of promise: but God hath granted it to Abraham by promise.” The inheritance was a gift to Abraham and to his seed.

Righteousness is a gift and the inheritance is a gift—the latter gift being bound up in the former gift—and the gift of the inheritance is consequent upon the gift of righteousness. But we have already found that righteousness by faith is simply another view of the new birth, the new creation, and as the gospel provides for the creation of a new man, so it provides for the creation of a new earth as the abode of the new man. This is foretold in the prophecy: “For, behold, I create new heavens and a new earth; and the former things shall not be remembered, nor come into mind.” In harmony with this prophecy, and connecting therewith the necessary idea of righteousness, we have the assurance through the apostle Peter: “According to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness.” So said the prophet Isaiah: “Thy people also shall be all righteous; they shall inherit the land forever, the branch of my planting, the work of my hands, that I may be glorified.” Righteousness and the inheritance are inseparable.

Remembering that the truly meek are those who are made righteous by faith and that those who are truly righteous by faith are the meek of the earth, we find these same truths taught in other words: “Blessed are the meek, for they shall inherit the earth.” “The meek shall inherit the land, and shall delight themselves in the abundance of peace.” As he who was meek and lowly in heart has been highly exalted, so those who receive his character of meekness-righteousness become inheritors of the earth in him and through him.

All this, and much more, is found in the gospel of righteousness by faith, and the day of reward is near at hand. “If ye are Christ’s, then are ye Abraham’s seed, heirs according to promise.”