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The Historic Faith
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Question 5
Chrysostom is cited as applying “submit to the righteousness of God” to initial salvation by grace through faith, while Origen includes “a humble, obedient walk with Christ after baptism”; what difference does it make—practically and emotionally—whether you define “God’s righteousness” mainly as a gift received at conversion or also as an obedience-shaped life maintained afterward?
Another way to ask: Does it change your life and feelings if you think “God’s righteousness” is mainly a gift you get at conversion, or also a way of living in obedience after baptism? What difference would each view make day to day?

Direct Answer The transcript suggests that if God’s righteousness is only defined as an initial gift, Christians may underemphasize ongoing obedience; if it also includes a continued obedient walk, it frames the Christian life as maintaining a love-faith relationship with Christ after baptism. Emotionally, the second view encourages serious discipleship without turning salvation into law-keeping, because it stays anchored in Christ.

Support from Transcript:

  • Chrysostom: Paul calls faith-righteousness “God’s righteousness,” because it comes “entirely through the grace from above,” applying it to “our initial salvation.”
  • Bercot adds that early Christians recognized we “must maintain an obedient love-faith relationship with Christ after our initial justification.”
  • Origen: God’s righteousness includes obeying “the righteousness of God who is Christ,” after baptism, in “a humble, obedient walk with Christ.”
  • The Jews’ failure is framed as refusing to “submit themselves to the righteousness of God,” not merely lacking information.
  • The contrast is between righteousness “through faith in Christ” and righteousness “from the law.”
Discussion Follow-ups How does each definition affect how you handle sin after conversion? Does “obedient love-faith relationship” feel like freedom or pressure—and why?