This paper was rather technical; however, most of Dr. Brown's classes are. I would also like to add that I like that about his classes; they challenge me to discover why I believe what I believe.
This paper was to be a synthesis of the written material provided by Dr. Allan Brown in class over Romans 3:21- 6:23, our readings in class from Ralston, the material given in class lectures over the concept of justification, and the material provided to us by John Wesley. This paper explains the meaning of the statement, “Christ’s righteousness is imputed to us,” along with the correct view of the “imputation of Christ’s righteousness.” Finally, the paper explains what Calvinists say about this imputation and how Ralston and Wesley and other Wesleyan Arminians differ.
Although, I have not provided you with the copies of the sources that we used in class, you can still receive great enjoyment from reading this essay. Actually it might even be better for you, in light of the fact that I have conducted all the research, and have provided you with the fruits of that research without asking you to join me for all the last nights of reading. It to put it plainly, instead of giving you the entire menu; I have given you the prepared burger.
This subject covered in this paper, truly helped me to understand the concept of being justified by Faith, and not of myself least I should boast. this assignment, helped me to understand that God loves me. I was getting the lines of sanctification and justification crossed, and it showed in the way that I approach God. This class and in particular this assignment helped to lift a load off of me that was crushing me. I hope you enjoy the fruits of my labor.
This paper was to be a synthesis of the written material provided by Dr. Allan Brown in class over Romans 3:21- 6:23, our readings in class from Ralston, the material given in class lectures over the concept of justification, and the material provided to us by John Wesley. This paper explains the meaning of the statement, “Christ’s righteousness is imputed to us,” along with the correct view of the “imputation of Christ’s righteousness.” Finally, the paper explains what Calvinists say about this imputation and how Ralston and Wesley and other Wesleyan Arminians differ.
Although, I have not provided you with the copies of the sources that we used in class, you can still receive great enjoyment from reading this essay. Actually it might even be better for you, in light of the fact that I have conducted all the research, and have provided you with the fruits of that research without asking you to join me for all the last nights of reading. It to put it plainly, instead of giving you the entire menu; I have given you the prepared burger.
This subject covered in this paper, truly helped me to understand the concept of being justified by Faith, and not of myself least I should boast. this assignment, helped me to understand that God loves me. I was getting the lines of sanctification and justification crossed, and it showed in the way that I approach God. This class and in particular this assignment helped to lift a load off of me that was crushing me. I hope you enjoy the fruits of my labor.
Justification by Faith
Introduction
As a pursuer of God, and as a student of His word, it never ceases to amaze me just how much of scripture, that I can take for granted until receiving fresh revelation. I will find that I have read over a passage multiple times only to miss the true intention of it. At times, I also find that I can read something and accept it to be true without question or research. However when I do, I find that same truth fails to go from my brain to my heart, and thereby my day to day life. The doctrine of justification by grace through faith is one such concept from scripture.
In light of this ignorant and casual approach to scripture, and in light of the sacrificed fruits of victorious living that come with true understanding, I will set forth to explain the following to myself, and to all others:
1. The component parts of justification and correct Scriptures to establish my points
2. Justification and sanctification, explaining their relationship and their differences.
3. The meaning of the statement, “Christ’s righteousness is imputed to us,” along with the correct view of the “imputation of Christ’s righteousness.”
3a. What Calvinists say about imputation and how Ralston and Wesley and other Wesleyan Arminians differ.
Justification by Faith
The component parts of justification and correct Scriptures to establish my points
Many well intended ministers have set forth to present the Gospel and the doctrine of justification; only to fail by likening it to “just-as-if-I-never-sinned.” They use scriptures out of context to prove their point and try to reassure the potential convert of their new assurance of salvation, or worse yet they use the passage and concepts in order to make a church member alleviate guilt about a behavior that is clearly against God’s revealed will.
One such passage can be found in Isaiah 43:25; "I, even I, am the one who wipes out your transgressions for My own sake; and I will not remember your sins." Pastors, teachers, counselors, and well intending friends have used this verse to claim that, once you ask forgiveness of a sinful behavior that God somehow forgets your act of sin and never remembers it again; in a memory recall sense. This concept is unbiblical and ridiculous at best. These same individuals claim that when you keep bringing up past thoughts or action that God has already forgiven you for, that He somehow does not know what you are referring to; because He no longer remembers it; it has been erased from His memory.
This kind of erroneous interpretation of scripture unknowingly encourages a life of sin and is the exact reason that justification by grace through faith must be taught, and clearly understood in our pulpits, and in our classrooms. To elaborate, this kind of ignorant understanding of justification promotes a lifestyle of continual sinning, and asking for forgiveness, followed by more committing of the same sins, and asking forgiveness once again. However, it’s all cool, because when you ask forgiveness for your sin; it’s like you’re asking for the first time, because God does not remember the last time that you did it. Ridiculous!
Justification and our tremendous need thereof, are at the central heart of the matter to God’s fallen creation. In order to explain I offer an analogy of one of the most sinful kinds of behavior that there possibly is; murder. Let us say for argument sakes, that I come home and find that my house has been broken into, and a man has murdered my entire family. I also find that the man is still there in the house. At this point, I tackle the man and wait for the authorities to arrive. Once they do they haul him off to jail, and we await our day in a court of law.
On the actual day of court, the man pleads guilty and says he is sorry. The judge then says “well I am a gracious and loving judge, who is slow to anger, and abounding in mercy and forgiveness; the case is dismissed and you are free to go.” As the victim in this hypothetical tale, I would not stand for this. I would demand justice, and I would inform the paper, the senate, and whoever I could, that the judge sitting on the bench is more corrupt than the man who slew my family.
Herein lays the problem. How can a judge remain just and honorable while not punishing wrongdoing and rendering justice to the victimized? If he does not deliver those who have been victimized their due justice, he is no longer just, if he is no longer just, then he is a criminal himself. Likewise; how can God remain holy and just, while not punishing wrongdoing and rendering justice to the victimized? If he does not punish the guilty He is no longer just. If God is no longer just, then He is no longer holy. If He is no longer holy, then by definition; He is no longer God.
This is a big problem to a fallen and sinful world. The Bible clearly states that “all have sinned and fall short of the glory of God.” (Romans 3:23) Therefore, this includes everybody on the planet, and not just those who have committed heinous acts like the one from our law court scenario; God Holiness demands that He must render justice each and every time, for every act of sinful behavior, and the price or penalty for any and all acts of sinful behavior is death. The Bible clearly proves this point when it states that “the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23).
In light of the fact that Gods word declares that everyone has sinned in the eyes of a holy and just God, and in light of the fact that the penalty for that sin albeit cheating on a test, or cheating on your spouse is death; we can now see our tremendous need for justification from a holy God who must render justice each and every time. We now turn to its meaning.
The biblical definition and context of justification is to be taken in a judicial or forensic sense; much like the above analogy. Justification, plain and simple means to be declared to be in the right, or to be taken as a sentence of acquittal, but that is not the whole story. Justified does not primarily refer to not guilty, that is just one aspect of it. Also justification is not meant to be understood like our previous mentioning of the various well intending Christians who preach that justification means “just-as-if-i-never-sinned;” unless they are referring to God’s lack of penalty, and not His lack of memory. As the judge, God can declare me not guilty, however; He does not make me not guilty of committing the actual crime.
I believe that we are beginning to see that justification can cover a wide range of areas; however the context and authors intended meaning must be weighed in when determining the exact meaning of justification. Justification can mean; the forgiveness or pardon of sins, the removal of the penalty for sins, justification in scripture can refer to the declaration by the judge, or the judicial removal of guilt (not to be confused with the removal of deed).
Dr. Allan Brown defines Justification as “that gracious and judicial act of God by which he grants full PARDON of all guilt and complete release from the PENALTY of sins committed, and ACCEPTANCE as RIGHTEOUS, to all who BY FAITH receive Jesus Christ as Lord and Savior.” (Brown, What it cost God to Save us, 2014). Brown goes onto further point out that “Justification is by faith alone, but not by a faith that is alone. Faith that saves obeys God's law.” (Rom. 8:4; Gal. 5:6) (Brown, What it cost God to Save us, 2014). I would like to point out that Browns definition of justification states that we are accepted “as” righteous; not as actually being a righteous person. The only thing that makes a person righteous in deed and word is conformity to God’s law. “Then it will be righteousness for us, if we are careful to observe all these commandments before the Lord our God, as He has commanded us” (Deut 6:25).
With this developing understanding of justification, we now proceed to the difference between justification, and sanctification, whereby we will explain their relationship and their differences. These will be addressed now before proceeding to the “impartation of righteousness” upon a believer which we have already been toughing upon.
Justification and sanctification, explaining their relationship and their differences
Brown provides the following definition for sanctification: “sanctification is that gracious & continuous operation of the Holy Spirit, by which He delivers the justified sinner from the POLLUTION & POWER of sin, RENEWS his whole nature in the image of God, and enables him to perform good works. (Brown, Justification and Sanctification). In light of Browns previous definition of justification we can learn that one has to do with our standing whereas the other has to do with our inward man.
Dr. Brown goes onto further state the differences between justification and sanctification:
Justification: to declare righteous
Sanctification: to make righteous
Justification: what God does for us through Christ by faith
Sanctification: what God does in us through the Holy Spirit by faith
Justification: imputation of righteous - put to my account
Sanctification: impartation of righteous - made a part of my life
Justification: Objective: a change in relationship
Sanctification: Subjective: a change in nature
Justification: Granting of pardon & release from penalty of sins
Sanctification: Being made a new creature in Christ Jesus
Justification: positional holiness - our standing in Christ
Sanctification: personal holiness - our transformation in Christ
Justification: Substitution: he died for my sins
Sanctification: Identification: I died with him to sin
Justification: Christ paid sin's penalty
Sanctification: Christ broke sin's power
Justification: is by faith alone, not by works
Sanctification: is by faith alone, not by works (Brown, Justification and Sanctification).
Brown concludes his observations by stating that “Logically, justification proceeds sanctification. Experientially, they happen simultaneously.” (Brown, Justification and Sanctification).
I believe that no further contrast in the differences need to be stated at this point, however, with our newfound working knowledge of the differences between the two fields, this would be a good point to provide one additional contrast by interjecting a proof text to shed illumination on an area of accused contradiction within the bible.
Many people who have either no idea what the bible says, or have never actually taken the time and read it, have said to me that “the bible is full of contradictions.” For those who actually know a little something about what’s inside the pages of scripture, the subject that they point to is; Romans 3:27 and James 2:17 as their proof texts. The scriptures summarization read as follows: “Therefore we conclude that a man is justified by faith apart from the deeds of the law” (Rom 3:27), and James reads “Thus also faith by itself, if it does not have works, is dead” (James 2:17).
At first glance one could conclude that “being justified by faith apart from the law” and that “faith without works” or keeping the law “is dead,” seems like a contradiction. However, in light of our understanding in the differences between justification and sanctification we can now clearly see that when Paul said in Romans that we are “justified by faith apart from the deeds of the law,” he was referring to our justification. Whereas James when he said that when “faith by itself, if it does not have works, is dead,” was referring to our daily ongoing process of sanctification, and not as a means of trying to earn our way into Heaven. Therefore, these passages are not a contradiction as many have claimed; in fact they actually shed greater understanding on what it means to be justified. We now turn our gaze towards the subject of imputation.
The “imputation of Christ’s righteousness” according to Calvinist, Brown, Ralston, and Wesley
2 Corinthians 5:21 teaches us that “He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” But what exactly does that mean? This is the main scripture that refers to the impartation of righteousness upon a sinner. We have already established that all have sinned, and that all are in need of justification from a holy and righteous judge. What we have not established is that Jesus Christ of Nazareth, the Son of God is the one in whom God made to be the sole source of our justification, and the one who paid the penalty for us to receive that justification. This paper assumes two things; first, that anyone who would take the time to read this has already assumed Christ is the one in whom “He made Him who knew no sin to be sin for us,” and secondly the reason for reading this essay is because there is an interest in learning more of His justification and impartation. However, if one has not understood Christ to be their source of justification then the first half of this verse can establish that fact for now. It is not the thrust of this paper to demonstrate that Jesus was the Messiah; it is however, the thrust of this paper to demonstrate what others have said about Christ impartation of righteousness upon the sinner, the nature of that impartation, and what that means for us. Therefore, the meaning of this passage and how one obtains this impartation of righteousness is of the utmost importance.
There are many views, commentaries, and interpretations on what is meant by the “imputation of Christ’s righteousness.” Of particular interest is what the Calvinists say of the imputation of Christ’s righteousness. Many Calvinist have what is referred to as the “Cloak Theory.” This theory states that Christ righteousness or sinless life was imputed to us sinners and vice versa with our sins unto Christ. In this viewpoint when God looks down from His throne in Heaven and sees us, He is somehow deceived and does not see that we have ever committed one single act of disobedience; instead when He looks down He see only His Son standing in our place. In short, He mistakes us for Christ, and therefore is tricked into not giving us our due wages for sin. This is why this view has been deemed the “Cloak Theory” because we have been cloaked with Christ righteousness. On the flip side of the coin this view believes that when God looked upon Christ on the cross, that He is deceived and actually viewed Jesus has having committed all of the sins of the world such as; rape, murder, adultery, or incest.
This view is completely inconsistent with not only scripture, but with reason as well. Ralston reasons that “We are not to understand from the fact of our pardon, that God views our past sins in a more favorable light than He did previously to our justification. Pardon cannot change their real nature. Still they are sins; and as such, are an abomination to the Lord. Nor can his immaculate nature view them in any other than their true character. The crime of the culprit is none the less from the fact that he has been pardoned. Pardon releases from punishment, but does not change either the character of the crime or of the criminal. A pardoned sinner is still viewed as having sinned, though saved by grace. His sins, considered in themselves, still deserve the wrath of God; but for Christ sake that punishment is remitted. Hence, when we use the word acquittal in connection with justification, we understand thereby, merely release or exemption from punishment, without changing in the least the nature of past sin, or the light in which it is contemplated in the abstract by the Divine Mind. By no fiction of law can we suppose that God ever looks upon sin as not being sin, or the sinner as never having sinned, because pardon has been vouchsafed. Indeed, the very nature of the pardon requires that there be something rendering that pardon necessary. Were it otherwise, we might suppose the pardon to be forfeited by the sinner with impunity; for if the nature of his sins and his own character have been so changed that God can no longer view the sinner as having sinned, or his sins as being offensive in their nature, the sinner can derive no benefit from the pardon; nor could it be possible, under this view, for such a thing as pardon to exist.” (Ralston, 1916).
To summarize Ralston’s is not saying here what the imputation of righteousness is; he is stating what it is not, and to summarize that view point Ralston is saying that God never gets confused between Jesus and us. It seems that Ralston is in good company; in his sermon “Justification by Faith,” John Wesley agrees with Ralston in what impartation is not, and thereby disagrees with the Calvinistic “Cloak theory.” Wesley states “Least of all does justification imply, that God is deceived in those whom he justifies; that he thinks them to be what, in fact, they are not; that he accounts them to be otherwise than they are. It does by no means imply that God judges concerning us contrary to the real nature of things; that he esteems us better than we really are, or believes us righteous when we are unrighteous. Surely no. The judgment of the all-wise God is always according to truth. Neither can it ever consist with his unerring wisdom, to think that I am innocent, to judge that I am righteous or holy, because another is so. He can no more, in this manner, confound me with Christ, than with David or Abraham” (Wesley, 2014).
Expanding on what the “imputation of righteousness” is not, and diving into what it is, Dr. Brown explains that “Many commentators wish to introduce into this verse the concept of “imputation.” They say, “Our sins were imputed to Jesus.” This is true only in the sense that Jesus bore the penalty for our sins. Peter writes, “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God” (1 Pet. 1:3:18). Our sins were not imputed to Jesus in the sense that they were accounted his own. When God looked at the heavenly record of His Son’s life, He did not see all our sins put to His Son’s account, as some have suggested, making Jesus the worst sinner who ever lived. God knows the difference between our sins and His Son’s sinless condition. Our sins were not made Jesus’ in a personal sense, nor considered as such. Jesus volunteered to take the punishment due for our sins upon Himself. He willingly endured the punishment due them. God did not view Jesus as “clothed in our sins,” and therefore a sinner! He saw Jesus as He truly was, the sinner’s sin-offering.” (Brown, Being Made the Righteousness of God in Christ, 2014).
Brown goes onto further explain that the meaning of the imputation of the righteousness Christ is “When, by the grace of God, a sinner exercises faith in Christ, that faith is imputed by God for righteousness (Rom. 4:22; Jam. 2:23). This is true of every believer. It is as Paul declares, “But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness” (Rom. 4:5). Christ’s perfect righteousness is not imputed to us, as some say, in the sense that it is accounted our own. When God looks at the heavenly record of the believer’s life, He does not see Christ’s personal righteousness credited to our account. What He sees is that on the basis of the finished work of Christ on the cross, the believer’s faith is credited to him for righteousness (Rom. 4:5). The sinner is freely forgiven, the penalty for sin removed, and he is declared, “Not guilty.” We are “justified freely by his grace, through the redemption that is in Jesus Christ” (Rom. 3:24). This is the only means of obtaining or retaining the favor of God. God does more for us, however, than declare us righteous (justification). He actually makes us righteous (sanctification). When we come to God through Christ by faith, He makes us a new creation in Christ through the indwelling Holy Spirit and enables us to live in obedience to His Word. As we walk in the light, we do deeds of righteousness. This is the fruit of faith (Gal. 5:6). The immediate context of our passage suggests that Paul is emphasizing the importance of being righteous (sanctification), rather than our standing of righteousness (justification) (Brown, Being Made the Righteousness of God in Christ, 2014). Brown concludes by stating that “This is in contrast to those who would tell us that Paul is speaking of a “miracle of celestial bookkeeping in which the endlessly sinning Christian is credited with the righteousness of Christ.” (Brown, Being Made the Righteousness of God in Christ, 2014).
Conclusion
A brief summary would do us well before concluding with our actual means of justification. We have demonstrated that God is holy; all have sinned, and are in need of atonement/justification in front of this holy God. We have also seen that justification and sanctification are two separate things that happen to occur simultaneously. Finally we have learned that Jesus righteousness will not be mistaken for ours on judgment day. Therefore, how do we become imparted with righteousness and thereby be found justified before God on our day of judgment?
Although the majority of this paper has been complicated up until this point; the remaining answer is simple; by faith. Paul records in Romans that it is by faith, and has always been by faith that man will be justified. Paul writes “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek.
17 For therein is the righteousness of God revealed from faith to faith: as it is written, ‘The just shall live by faith.” (Romans 1:16-17), Upon declaring here that it is by faith that man is justified before God, and not by Law keeping, Paul then goes onto prove that it has always been by faith. He does this by pointing to the Father of Faith; Abraham, and how he was declared righteous many years before the Law was even formed. Paul writes “Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 10 How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also, 12 and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised.” (Romans 4:9-12). By faith was a foreign concept to the Jews; they had missed the main point, all these years. Regardless of the Jews understanding of Scripture in the past, present, or future; Paul has clearly shown that man is justified in front of God by the object of their faith.
Paul then concludes that we are imputed with righteousness on the basis of our faith in Jesus Christ and his death and resurrection. “And being fully convinced that what He had promised He was also able to perform. 22 And therefore “it was accounted to him for righteousness.”23 Now it was not written for his sake alone that it was imputed to him, 24 but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead, 25 who was delivered up because of our offenses, and was raised because of our justification.” (Romans 4:21-25).
Therefore, in conclusion we turn to the words of Paul and Dr. Brown one last time. Paul writes; “But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, 22 even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; 23 for all have sinned and fall short of the glory of God, 24 being justified freely by His grace through the redemption that is in Christ Jesus, 25 whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, 26 to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.” (Romans 3:21-26). Lastly, Brown simplifies the matter once again by saying that “When, by the grace of God, a sinner exercises faith in Christ, that faith is imputed by God for righteousness” (Rom. 4:22; Jam. 2:23). (Brown, Being Made the Righteousness of God in Christ, 2014)
References
Works Cited Brown, D. A. (2014). Retrieved from www.brainhoney.gbs "What it cost God to Save Us".
Brown, D. A. (2014). gbs.brainhoney.com. Retrieved from gbs.brainhoney.com. "Justification and Sanctification"
Brown, D. A. (2014.). www.brainhoney.gbs. Retrieved 2014, from www.brainhoney.gbs. "Being mmade the righteousness of God in Christ"
Ralston, T. N. (1916). Elements of Divinity. Wesleyan Heritage Publications.
Wesley, J. (2014). Retrieved 2014, from www.brainhoney.gbs."Justification By Faith Alone"
Introduction
As a pursuer of God, and as a student of His word, it never ceases to amaze me just how much of scripture, that I can take for granted until receiving fresh revelation. I will find that I have read over a passage multiple times only to miss the true intention of it. At times, I also find that I can read something and accept it to be true without question or research. However when I do, I find that same truth fails to go from my brain to my heart, and thereby my day to day life. The doctrine of justification by grace through faith is one such concept from scripture.
In light of this ignorant and casual approach to scripture, and in light of the sacrificed fruits of victorious living that come with true understanding, I will set forth to explain the following to myself, and to all others:
1. The component parts of justification and correct Scriptures to establish my points
2. Justification and sanctification, explaining their relationship and their differences.
3. The meaning of the statement, “Christ’s righteousness is imputed to us,” along with the correct view of the “imputation of Christ’s righteousness.”
3a. What Calvinists say about imputation and how Ralston and Wesley and other Wesleyan Arminians differ.
Justification by Faith
The component parts of justification and correct Scriptures to establish my points
Many well intended ministers have set forth to present the Gospel and the doctrine of justification; only to fail by likening it to “just-as-if-I-never-sinned.” They use scriptures out of context to prove their point and try to reassure the potential convert of their new assurance of salvation, or worse yet they use the passage and concepts in order to make a church member alleviate guilt about a behavior that is clearly against God’s revealed will.
One such passage can be found in Isaiah 43:25; "I, even I, am the one who wipes out your transgressions for My own sake; and I will not remember your sins." Pastors, teachers, counselors, and well intending friends have used this verse to claim that, once you ask forgiveness of a sinful behavior that God somehow forgets your act of sin and never remembers it again; in a memory recall sense. This concept is unbiblical and ridiculous at best. These same individuals claim that when you keep bringing up past thoughts or action that God has already forgiven you for, that He somehow does not know what you are referring to; because He no longer remembers it; it has been erased from His memory.
This kind of erroneous interpretation of scripture unknowingly encourages a life of sin and is the exact reason that justification by grace through faith must be taught, and clearly understood in our pulpits, and in our classrooms. To elaborate, this kind of ignorant understanding of justification promotes a lifestyle of continual sinning, and asking for forgiveness, followed by more committing of the same sins, and asking forgiveness once again. However, it’s all cool, because when you ask forgiveness for your sin; it’s like you’re asking for the first time, because God does not remember the last time that you did it. Ridiculous!
Justification and our tremendous need thereof, are at the central heart of the matter to God’s fallen creation. In order to explain I offer an analogy of one of the most sinful kinds of behavior that there possibly is; murder. Let us say for argument sakes, that I come home and find that my house has been broken into, and a man has murdered my entire family. I also find that the man is still there in the house. At this point, I tackle the man and wait for the authorities to arrive. Once they do they haul him off to jail, and we await our day in a court of law.
On the actual day of court, the man pleads guilty and says he is sorry. The judge then says “well I am a gracious and loving judge, who is slow to anger, and abounding in mercy and forgiveness; the case is dismissed and you are free to go.” As the victim in this hypothetical tale, I would not stand for this. I would demand justice, and I would inform the paper, the senate, and whoever I could, that the judge sitting on the bench is more corrupt than the man who slew my family.
Herein lays the problem. How can a judge remain just and honorable while not punishing wrongdoing and rendering justice to the victimized? If he does not deliver those who have been victimized their due justice, he is no longer just, if he is no longer just, then he is a criminal himself. Likewise; how can God remain holy and just, while not punishing wrongdoing and rendering justice to the victimized? If he does not punish the guilty He is no longer just. If God is no longer just, then He is no longer holy. If He is no longer holy, then by definition; He is no longer God.
This is a big problem to a fallen and sinful world. The Bible clearly states that “all have sinned and fall short of the glory of God.” (Romans 3:23) Therefore, this includes everybody on the planet, and not just those who have committed heinous acts like the one from our law court scenario; God Holiness demands that He must render justice each and every time, for every act of sinful behavior, and the price or penalty for any and all acts of sinful behavior is death. The Bible clearly proves this point when it states that “the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23).
In light of the fact that Gods word declares that everyone has sinned in the eyes of a holy and just God, and in light of the fact that the penalty for that sin albeit cheating on a test, or cheating on your spouse is death; we can now see our tremendous need for justification from a holy God who must render justice each and every time. We now turn to its meaning.
The biblical definition and context of justification is to be taken in a judicial or forensic sense; much like the above analogy. Justification, plain and simple means to be declared to be in the right, or to be taken as a sentence of acquittal, but that is not the whole story. Justified does not primarily refer to not guilty, that is just one aspect of it. Also justification is not meant to be understood like our previous mentioning of the various well intending Christians who preach that justification means “just-as-if-i-never-sinned;” unless they are referring to God’s lack of penalty, and not His lack of memory. As the judge, God can declare me not guilty, however; He does not make me not guilty of committing the actual crime.
I believe that we are beginning to see that justification can cover a wide range of areas; however the context and authors intended meaning must be weighed in when determining the exact meaning of justification. Justification can mean; the forgiveness or pardon of sins, the removal of the penalty for sins, justification in scripture can refer to the declaration by the judge, or the judicial removal of guilt (not to be confused with the removal of deed).
Dr. Allan Brown defines Justification as “that gracious and judicial act of God by which he grants full PARDON of all guilt and complete release from the PENALTY of sins committed, and ACCEPTANCE as RIGHTEOUS, to all who BY FAITH receive Jesus Christ as Lord and Savior.” (Brown, What it cost God to Save us, 2014). Brown goes onto further point out that “Justification is by faith alone, but not by a faith that is alone. Faith that saves obeys God's law.” (Rom. 8:4; Gal. 5:6) (Brown, What it cost God to Save us, 2014). I would like to point out that Browns definition of justification states that we are accepted “as” righteous; not as actually being a righteous person. The only thing that makes a person righteous in deed and word is conformity to God’s law. “Then it will be righteousness for us, if we are careful to observe all these commandments before the Lord our God, as He has commanded us” (Deut 6:25).
With this developing understanding of justification, we now proceed to the difference between justification, and sanctification, whereby we will explain their relationship and their differences. These will be addressed now before proceeding to the “impartation of righteousness” upon a believer which we have already been toughing upon.
Justification and sanctification, explaining their relationship and their differences
Brown provides the following definition for sanctification: “sanctification is that gracious & continuous operation of the Holy Spirit, by which He delivers the justified sinner from the POLLUTION & POWER of sin, RENEWS his whole nature in the image of God, and enables him to perform good works. (Brown, Justification and Sanctification). In light of Browns previous definition of justification we can learn that one has to do with our standing whereas the other has to do with our inward man.
Dr. Brown goes onto further state the differences between justification and sanctification:
Justification: to declare righteous
Sanctification: to make righteous
Justification: what God does for us through Christ by faith
Sanctification: what God does in us through the Holy Spirit by faith
Justification: imputation of righteous - put to my account
Sanctification: impartation of righteous - made a part of my life
Justification: Objective: a change in relationship
Sanctification: Subjective: a change in nature
Justification: Granting of pardon & release from penalty of sins
Sanctification: Being made a new creature in Christ Jesus
Justification: positional holiness - our standing in Christ
Sanctification: personal holiness - our transformation in Christ
Justification: Substitution: he died for my sins
Sanctification: Identification: I died with him to sin
Justification: Christ paid sin's penalty
Sanctification: Christ broke sin's power
Justification: is by faith alone, not by works
Sanctification: is by faith alone, not by works (Brown, Justification and Sanctification).
Brown concludes his observations by stating that “Logically, justification proceeds sanctification. Experientially, they happen simultaneously.” (Brown, Justification and Sanctification).
I believe that no further contrast in the differences need to be stated at this point, however, with our newfound working knowledge of the differences between the two fields, this would be a good point to provide one additional contrast by interjecting a proof text to shed illumination on an area of accused contradiction within the bible.
Many people who have either no idea what the bible says, or have never actually taken the time and read it, have said to me that “the bible is full of contradictions.” For those who actually know a little something about what’s inside the pages of scripture, the subject that they point to is; Romans 3:27 and James 2:17 as their proof texts. The scriptures summarization read as follows: “Therefore we conclude that a man is justified by faith apart from the deeds of the law” (Rom 3:27), and James reads “Thus also faith by itself, if it does not have works, is dead” (James 2:17).
At first glance one could conclude that “being justified by faith apart from the law” and that “faith without works” or keeping the law “is dead,” seems like a contradiction. However, in light of our understanding in the differences between justification and sanctification we can now clearly see that when Paul said in Romans that we are “justified by faith apart from the deeds of the law,” he was referring to our justification. Whereas James when he said that when “faith by itself, if it does not have works, is dead,” was referring to our daily ongoing process of sanctification, and not as a means of trying to earn our way into Heaven. Therefore, these passages are not a contradiction as many have claimed; in fact they actually shed greater understanding on what it means to be justified. We now turn our gaze towards the subject of imputation.
The “imputation of Christ’s righteousness” according to Calvinist, Brown, Ralston, and Wesley
2 Corinthians 5:21 teaches us that “He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” But what exactly does that mean? This is the main scripture that refers to the impartation of righteousness upon a sinner. We have already established that all have sinned, and that all are in need of justification from a holy and righteous judge. What we have not established is that Jesus Christ of Nazareth, the Son of God is the one in whom God made to be the sole source of our justification, and the one who paid the penalty for us to receive that justification. This paper assumes two things; first, that anyone who would take the time to read this has already assumed Christ is the one in whom “He made Him who knew no sin to be sin for us,” and secondly the reason for reading this essay is because there is an interest in learning more of His justification and impartation. However, if one has not understood Christ to be their source of justification then the first half of this verse can establish that fact for now. It is not the thrust of this paper to demonstrate that Jesus was the Messiah; it is however, the thrust of this paper to demonstrate what others have said about Christ impartation of righteousness upon the sinner, the nature of that impartation, and what that means for us. Therefore, the meaning of this passage and how one obtains this impartation of righteousness is of the utmost importance.
There are many views, commentaries, and interpretations on what is meant by the “imputation of Christ’s righteousness.” Of particular interest is what the Calvinists say of the imputation of Christ’s righteousness. Many Calvinist have what is referred to as the “Cloak Theory.” This theory states that Christ righteousness or sinless life was imputed to us sinners and vice versa with our sins unto Christ. In this viewpoint when God looks down from His throne in Heaven and sees us, He is somehow deceived and does not see that we have ever committed one single act of disobedience; instead when He looks down He see only His Son standing in our place. In short, He mistakes us for Christ, and therefore is tricked into not giving us our due wages for sin. This is why this view has been deemed the “Cloak Theory” because we have been cloaked with Christ righteousness. On the flip side of the coin this view believes that when God looked upon Christ on the cross, that He is deceived and actually viewed Jesus has having committed all of the sins of the world such as; rape, murder, adultery, or incest.
This view is completely inconsistent with not only scripture, but with reason as well. Ralston reasons that “We are not to understand from the fact of our pardon, that God views our past sins in a more favorable light than He did previously to our justification. Pardon cannot change their real nature. Still they are sins; and as such, are an abomination to the Lord. Nor can his immaculate nature view them in any other than their true character. The crime of the culprit is none the less from the fact that he has been pardoned. Pardon releases from punishment, but does not change either the character of the crime or of the criminal. A pardoned sinner is still viewed as having sinned, though saved by grace. His sins, considered in themselves, still deserve the wrath of God; but for Christ sake that punishment is remitted. Hence, when we use the word acquittal in connection with justification, we understand thereby, merely release or exemption from punishment, without changing in the least the nature of past sin, or the light in which it is contemplated in the abstract by the Divine Mind. By no fiction of law can we suppose that God ever looks upon sin as not being sin, or the sinner as never having sinned, because pardon has been vouchsafed. Indeed, the very nature of the pardon requires that there be something rendering that pardon necessary. Were it otherwise, we might suppose the pardon to be forfeited by the sinner with impunity; for if the nature of his sins and his own character have been so changed that God can no longer view the sinner as having sinned, or his sins as being offensive in their nature, the sinner can derive no benefit from the pardon; nor could it be possible, under this view, for such a thing as pardon to exist.” (Ralston, 1916).
To summarize Ralston’s is not saying here what the imputation of righteousness is; he is stating what it is not, and to summarize that view point Ralston is saying that God never gets confused between Jesus and us. It seems that Ralston is in good company; in his sermon “Justification by Faith,” John Wesley agrees with Ralston in what impartation is not, and thereby disagrees with the Calvinistic “Cloak theory.” Wesley states “Least of all does justification imply, that God is deceived in those whom he justifies; that he thinks them to be what, in fact, they are not; that he accounts them to be otherwise than they are. It does by no means imply that God judges concerning us contrary to the real nature of things; that he esteems us better than we really are, or believes us righteous when we are unrighteous. Surely no. The judgment of the all-wise God is always according to truth. Neither can it ever consist with his unerring wisdom, to think that I am innocent, to judge that I am righteous or holy, because another is so. He can no more, in this manner, confound me with Christ, than with David or Abraham” (Wesley, 2014).
Expanding on what the “imputation of righteousness” is not, and diving into what it is, Dr. Brown explains that “Many commentators wish to introduce into this verse the concept of “imputation.” They say, “Our sins were imputed to Jesus.” This is true only in the sense that Jesus bore the penalty for our sins. Peter writes, “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God” (1 Pet. 1:3:18). Our sins were not imputed to Jesus in the sense that they were accounted his own. When God looked at the heavenly record of His Son’s life, He did not see all our sins put to His Son’s account, as some have suggested, making Jesus the worst sinner who ever lived. God knows the difference between our sins and His Son’s sinless condition. Our sins were not made Jesus’ in a personal sense, nor considered as such. Jesus volunteered to take the punishment due for our sins upon Himself. He willingly endured the punishment due them. God did not view Jesus as “clothed in our sins,” and therefore a sinner! He saw Jesus as He truly was, the sinner’s sin-offering.” (Brown, Being Made the Righteousness of God in Christ, 2014).
Brown goes onto further explain that the meaning of the imputation of the righteousness Christ is “When, by the grace of God, a sinner exercises faith in Christ, that faith is imputed by God for righteousness (Rom. 4:22; Jam. 2:23). This is true of every believer. It is as Paul declares, “But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness” (Rom. 4:5). Christ’s perfect righteousness is not imputed to us, as some say, in the sense that it is accounted our own. When God looks at the heavenly record of the believer’s life, He does not see Christ’s personal righteousness credited to our account. What He sees is that on the basis of the finished work of Christ on the cross, the believer’s faith is credited to him for righteousness (Rom. 4:5). The sinner is freely forgiven, the penalty for sin removed, and he is declared, “Not guilty.” We are “justified freely by his grace, through the redemption that is in Jesus Christ” (Rom. 3:24). This is the only means of obtaining or retaining the favor of God. God does more for us, however, than declare us righteous (justification). He actually makes us righteous (sanctification). When we come to God through Christ by faith, He makes us a new creation in Christ through the indwelling Holy Spirit and enables us to live in obedience to His Word. As we walk in the light, we do deeds of righteousness. This is the fruit of faith (Gal. 5:6). The immediate context of our passage suggests that Paul is emphasizing the importance of being righteous (sanctification), rather than our standing of righteousness (justification) (Brown, Being Made the Righteousness of God in Christ, 2014). Brown concludes by stating that “This is in contrast to those who would tell us that Paul is speaking of a “miracle of celestial bookkeeping in which the endlessly sinning Christian is credited with the righteousness of Christ.” (Brown, Being Made the Righteousness of God in Christ, 2014).
Conclusion
A brief summary would do us well before concluding with our actual means of justification. We have demonstrated that God is holy; all have sinned, and are in need of atonement/justification in front of this holy God. We have also seen that justification and sanctification are two separate things that happen to occur simultaneously. Finally we have learned that Jesus righteousness will not be mistaken for ours on judgment day. Therefore, how do we become imparted with righteousness and thereby be found justified before God on our day of judgment?
Although the majority of this paper has been complicated up until this point; the remaining answer is simple; by faith. Paul records in Romans that it is by faith, and has always been by faith that man will be justified. Paul writes “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek.
17 For therein is the righteousness of God revealed from faith to faith: as it is written, ‘The just shall live by faith.” (Romans 1:16-17), Upon declaring here that it is by faith that man is justified before God, and not by Law keeping, Paul then goes onto prove that it has always been by faith. He does this by pointing to the Father of Faith; Abraham, and how he was declared righteous many years before the Law was even formed. Paul writes “Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 10 How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also, 12 and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised.” (Romans 4:9-12). By faith was a foreign concept to the Jews; they had missed the main point, all these years. Regardless of the Jews understanding of Scripture in the past, present, or future; Paul has clearly shown that man is justified in front of God by the object of their faith.
Paul then concludes that we are imputed with righteousness on the basis of our faith in Jesus Christ and his death and resurrection. “And being fully convinced that what He had promised He was also able to perform. 22 And therefore “it was accounted to him for righteousness.”23 Now it was not written for his sake alone that it was imputed to him, 24 but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead, 25 who was delivered up because of our offenses, and was raised because of our justification.” (Romans 4:21-25).
Therefore, in conclusion we turn to the words of Paul and Dr. Brown one last time. Paul writes; “But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, 22 even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; 23 for all have sinned and fall short of the glory of God, 24 being justified freely by His grace through the redemption that is in Christ Jesus, 25 whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, 26 to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.” (Romans 3:21-26). Lastly, Brown simplifies the matter once again by saying that “When, by the grace of God, a sinner exercises faith in Christ, that faith is imputed by God for righteousness” (Rom. 4:22; Jam. 2:23). (Brown, Being Made the Righteousness of God in Christ, 2014)
References
Works Cited Brown, D. A. (2014). Retrieved from www.brainhoney.gbs "What it cost God to Save Us".
Brown, D. A. (2014). gbs.brainhoney.com. Retrieved from gbs.brainhoney.com. "Justification and Sanctification"
Brown, D. A. (2014.). www.brainhoney.gbs. Retrieved 2014, from www.brainhoney.gbs. "Being mmade the righteousness of God in Christ"
Ralston, T. N. (1916). Elements of Divinity. Wesleyan Heritage Publications.
Wesley, J. (2014). Retrieved 2014, from www.brainhoney.gbs."Justification By Faith Alone"