Martin Luther saw Romans 1:17 as the source text for the reformational doctrine of justification by faith. But what is often overlooked is that in this text, Paul was quoting from Habakkuk 2. A thorough exegesis of Habakkuk 2:4 reveals certain ethnonationalist implications of the biblical doctrine of justification, which I would like to highlight in this piece.
First is the historical context. In the first chapter the prophet asks a series of questions inquiring into the purposes behind God’s providence. In light of the fact that the Babylonians are about to lay siege upon Jerusalem and lead the people into captivity, Habakkuk asks of God why it seems as if His promises go unfulfilled, since the covenant people are being oppressed, while the godless seem to flourish. God answers in chapter 2. He draws Habakkuk’s attention to the fact that he has not forsaken his covenantal promises, and that while the soul of the proud ”is not upright in him; the just shall live by his faith.”
The “proud” here refers in a double sense to both the Babylonian invaders – in the rest of chapter 2 God explains how He intends to demolish Babylon – and the covenant-breakers within Israel itself. Those who doubted God’s promises would not survive the captivity, while the posterity of the repentant Israelites would live on and experience covenant blessings. The deeper soteriological implications of this text was then also highlighted by St. Paul in Romans 1, when he taught justification by faith in Jesus Christ.
When these two verses are read together to shed light on each other, a very important ethnonationalist aspect integral to the doctrine of justification comes to light: the life brought about through justification refers not only to the eternal afterlife, but also to our existence here on earth. God does not justify and redeem us in an anti-material, purely spiritual manner. He also does not redeem us merely on an individual level, but also as a people. Habakkuk 2:4 applies justification in the first place to a national covenantal people. This points to the covenantal importance of nations in God’s redemptive plan. When the Bible speaks of God’s predestination and redemption, it more often refers to a people than to individuals.
Unlike we’ve generally been taught in church, the doctrine of justification should remind us firstly of our covenantal national existence within our respective nations. The redemption promised through justification must be understood to be just as much a national as an individual redemption – repentance followed by a national life free from foreign invasions, the curses of multiculturalism, and the yoke of internationalist money-lenders who enslave us.
The current plagues of multiculturalism, mass immigration, miscegenation, divorce, homosexuality, debt, and so forth are all fruits of unbelief, for they are the paths of national destruction and death, not of the life we are promised through faith.
Our hope and prayer should be that our people’s faith is renewed and our people are saved through their justification in Christ. For white nations in captivity, true faith is the only means unto an abundant life with God.