Imputed Righteousness of Christ

[Ariel82]

for others on the forum who would like to know what is actually taught on the subject....



grrr why won't it post???

Martin Luther: Two Kinds of Righteousness

There are two kinds of Christian righteousness, just as man’s sin is of two kinds. The first is alien righteousness, that is the righteousness of another, instilled from without. This is the righteousness of Christ by which he justifies though faith, as it is written in I Cor. 1:30: “whom God made our wisdom, our righteousness and sanctification and redemption.” In John 11:25-26, Christ himself states: “I am the resurrection and the life; he who believes in me.....shall never die.” Later he adds in John 14:6, “I am the way, and the truth, and the life.” This righteousness, then, is given to men in baptism and whenever they are truly repentant. Therefore a man can with confidence boast in Christ and say: “Mine are Christ’s living, doing, and speaking, his suffering and dying, mine as much as if I had lived, done, spoken, suffered, and died as he did.” Just as a bridegroom possesses all that is his bride’s and she all that is his—for the two have all things in common because they are one flesh[Gen. 2:24]—so Christ and the church are one spirit [Eph. 5:29-32]. Thus the blessed God and Father of mercies has, according to Peter, granted to us very great and precious gifts in Christ [II Pet. 1:4]. Paul writes in II Cor. 1:3; “Blessed be the God and father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who has blessed us in Christ with every spiritual blessing in the heavenly places.”

...???

 

[Ariel82]

sigh technology issues...

I was wondering if anyone could articulate what the doctrine of imputed righteousness was.

no strawman arguments please. don't tell me what you think others believe about scripture and what you think THEY teach, but what YOU believe and what YOU are trying to teach.

thanks.

 

[eternally-gratefull]

Impute means to credit to ones account.

David said blessed is the man to whom God would not impute sin.

Rom 4: [SUP]6 [/SUP]just as David also describes the blessedness of the man to whom God imputes righteousness apart from works: [SUP]7 [/SUP]“Blessed are those whose lawless deeds are forgiven,And whose sins are covered; [SUP]8 [/SUP]Blessed is the man to whom the Lord shall not impute sin.

What david meant here is that a man is blessed, when god does not charge ones sin to their account,, which by law, would bring about condemnation.

Imputed righteousness is explained right here.

1. Lawless deeds forgiven, sins are covered (payment is made)
2. Sins are covered by the blood of Christ.
3. Not by our works. for he who works it is not charged as grace but as debt.
4. Through faith in Christ. God has paid our sin debt in full, thus sin is forgiven and not charge to our account (imputed)
5. In its place. The righteousness of Christ is charged to our account (imputed) to us.

When God looks at us, he does not see our sin, he sees his son, The life of perfection Christ lived is imputed to our account. The death we deserve was imputed to christ account on the cross.

 

[Ariel82]

mmm interesting. never read much Luther....

6] The second kind of righteousness is our proper righteousness, not because we alone work it, but because we work with that first and alien righteousness. This is that manner of life spent profitably in good works, in the first place, in slaying the flesh and crucifying the desires with respect to the self, of which we read in Gal. 5:24, “And those who belong to Christ Jesus have crucified the flesh with its passions and desires.” In the second place, this righteousness consists in love to one’s neighbor, and in the third place, in meekness and fear towards God. The Apostle is full of references to these, as is all the rest of Scripture. He briefly summarizes everything, however, in Titus 2:12, “ In this world let us live soberly (pertaining to crucifying one’s own flesh), justly (referring to one’s neighbor), and devoutly (relating to God).” [7] This righteousness is the product of the righteousness of the first type, actually its fruit and consequence, for we read in Gal. 5:22, “But the fruit of the spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.” For because the works mentioned are works of men, it is obvious that in this passage a spiritual man is called “spirit.” In John 3:6 we read, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” This righteousness goes on to complete the first for it ever strives to do away with the old Adam and to destroy the body of sin. Therefore it hates itself and loves its neighbor; it does not seek its own good, but that of another, and in this its whole way of living consists. For in that it hates itself and does not seek its own, it crucifies the flesh. Because it seeks the good of another, it works love. Thus in each sphere it does God’s will living soberly with self, justly with neighbor, devoutly toward God.

[8] This righteousness follows the example of Christ in this respect and is transformed into his likeness. It is precisely this that Christ requires. Just as he himself did all things for us, not seeking his own good but ours only—and in this he was most obedient to God the Father—so he desires that we also should set the same example for our neighbors.

two kinds of righteousness like two kinds of sin.... never heard a sermon on the topic before now..

 

[Ariel82]

wow this is kind of profound:

"[9] We read in Rom. 6:19 that this righteousness is set opposite our own actual sin: “For just as you once yielded your members to impurity and to greater and greater iniquity, so now yield your members to righteousness for sanctification.” Therefore through the first righteousness arises the voice of the bridegroom who says to the soul, “I am yours,” but through the second comes the voice of the bride who answers, “I am yours.” Then the marriage is consummated; it becomes strong and complete in accordance with the Song of Solomon 2:16, “My beloved is mine and I am his.” Then the soul no longer seeks to be righteous in and for itself, but it has Christ as its righteousness and therefore seeks only the welfare of others. "

 

[eternally-gratefull]

and therefore seeks only the welfare of others. "

In the full idea of things. If one could do this to perfection. they would become sinless. Unfortunately. mankind does not do this, even after we are saved, which is why we are still in need of grace and will be in need of grace until the day of our death.

 

[Ariel82]

point 16 starts a whole other topic but its something I believe we should discuss if anyone else is interested:

"[16] But you say, “Is it not permissible to chasten evil man? Is it not proper to punish sin? Who is not obliged to defend righteousness? To do otherwise would give occasion for lawlessness.” I answer: A single solution to this problem cannot be given. Therefore one must distinguish among men. For men can be classified either as public or private individuals. "

 

[jimmydiggs]

Imputed righteousness is a wonderful thing.

 

[eternally-gratefull]

point 16 starts a whole other topic but its something I believe we should discuss if anyone else is interested:

"[16] But you say, “Is it not permissible to chasten evil man? Is it not proper to punish sin? Who is not obliged to defend righteousness? To do otherwise would give occasion for lawlessness.” I answer: A single solution to this problem cannot be given. Therefore one must distinguish among men. For men can be classified either as public or private individuals. "

1. God tells us how to confront a brother or sister in sin
2. As for punishing, that is Gods job, not ours.
3. God did give rulers and leaders of the place we live in the ability to punish sin. he never gave it to the church.

 

[Ariel82]

wow this is kind of profound:

"[9] We read in Rom. 6:19 that this righteousness is set opposite our own actual sin: “For just as you once yielded your members to impurity and to greater and greater iniquity, so now yield your members to righteousness for sanctification.” Therefore through the first righteousness arises the voice of the bridegroom who says to the soul, “I am yours,” but through the second comes the voice of the bride who answers, “I am yours.” Then the marriage is consummated; it becomes strong and complete in accordance with the Song of Solomon 2:16, “My beloved is mine and I am his.” Then the soul no longer seeks to be righteous in and for itself, but it has Christ as its righteousness and therefore seeks only the welfare of others. "

Lets break this down. the first righteousness that Luther talks about is Jesus Christ's righteousness and the second is our "proper" righteousness through our own works and obedience to God's law enabled by the leading of the Holy Spirit.

He says that the first righteousness is given to us as if the bridegroom calls out to his bride and says "I am yours"

and we (our souls) in our part are clothed in good works, readied for the wedding by the leading of the Holy Spirit and can cry out "I am yours"

Therefore we rest in the assurance that we have been given Christ's righteousness and do not need to strive for our own sake but continue t strive for righteousness so that we can give back in love what has already been given to us.

So that we might fulfill the saying:

1 John 4

[SUP]7 [/SUP]Beloved, let us love one another, for love is of God; and everyone who loves is born of God and knows God. [SUP]8 [/SUP]He who does not love does not know God, for God is love. [SUP]9 [/SUP]In this the love of God was manifested toward us, that God has sent His only begotten Son into the world, that we might live through Him. [SUP]10 [/SUP]In this is love, not that we loved God, but that He loved us and sent His Son to bethe propitiation for our sins. [SUP]11 [/SUP]Beloved, if God so loved us, we also ought to love one another.
[h=3][/h][SUP]12 [/SUP]No one has seen God at any time. If we love one another, God abides in us, and His love has been perfected in us. [SUP]13 [/SUP]By this we know that we abide in Him, and He in us, because He has given us of His Spirit. [SUP]14 [/SUP]And we have seen and testify that the Father has sent the Son as Savior of the world.[SUP]15 [/SUP]Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. [SUP]16 [/SUP]And we have known and believed the love that God has for us. God is love, and he who abides in love abides in God, and God in him.
[h=3][/h][SUP]17 [/SUP]Love has been perfected among us in this: that we may have boldness in the day of judgment; because as He is, so are we in this world. [SUP]18 [/SUP]There is no fear in love; but perfect love casts out fear, because fear involves torment. But he who fears has not been made perfect in love. [SUP]19 [/SUP]We love Him[SUP][b][/SUP]because He first loved us.

 

[Ariel82]

1. God tells us how to confront a brother or sister in sin
2. As for punishing, that is Gods job, not ours.
3. God did give rulers and leaders of the place we live in the ability to punish sin. he never gave it to the church.

those are points that can be made, but the sermon of Luther's talks about the following points.

the public man is charged with judging others and punishing criminals or mediating between two offended parties. that public man should be impartial and just and God's representative of justice on Earth. If such a public man has an issue with another he should find a third party to judge between him and the other because he is no longer a just judge but one of the offended parties.

that makes sense and I believe we have laws that allows judges to excuse themselves from residing over cases that they have personal invested interest in.

the second point he makes is if the offense was done to a private individual that there are three types of people and how they react.

1. seek vengeance and resistution from the judges
2. forgives and does not seek vengeance but

" this second class grieve more over the sin of their offenders than over the loss or offense to themselves. And they do this that they may recall those offenders from their sin rather than avenge the wrongs they themselves have suffered. Therefore they put off the form of their own righteousness and put on the form of those others, praying for their persecutors, blessing those who curse, doing good to evil-doers, prepared to pay the penalty and make satisfaction for their very enemies that they may be saved [Matt. 5:44]. This is the gospel and the example of Christ [Luke 23:34]."

they are more concerned with the sinner and his sin than their own hurt and being avenged.

3. type three is a more advanced stage of type two but can often be misconstrued or falsely assumed:

they are called zealots and the description is as follows: "They are the ones who demand back their own property or seek punishment to be meted out, not because they seek their own advantage, but through the punishment and restoration of their own things they seek the betterment of the one who has stolen or offended. They discern that the offender cannot be improved without punishment."

they chastens the offender as God does His children to teach them a lesson, but Luther warns that some people fool themselves because

"But no one ought to attempt this unless he is mature and highly experienced in the second class just mentioned, lest he mistake wrath for zeal and be convicted of doing from anger and impatience that which he believes he is doing from love of justice. For anger is like zeal, and impatience is like love of justice so that they cannot be sufficiently distinguished except by the most spiritual"

 

[Ariel82]

so i'm at a lost, why would someone NOT believe in the imputed righteousness of Christ?

 

[tribesman]

Actually it is a matter of double imputation.

The sins of the elect were imputed to Christ, so Christ became guilty in His person for the sins of His people and was justly punished for those sins, though He was perfectly sinless (2Cor.5:21, Isa.53:4-6, 1Petr.2:24).

The righteousness of Christ was imputed to His people, thereby His people was made righteous in the person of their substitute and are therefore acceptable before God, even though they are not perfectly sinless (2Cor.5:21, Rom.5:19).

If one does not believe in salvation by this imputed righteousness, then one obviously believes in salvation by a righteousness of his own. It has to be one of them two and not both at the same time. They can never mix.

Hence in Rom.10:3, God states that those who are ignorant of God's righteousness are lost since they are yet going about to establish their own righteousness. What is this righteousness of God that is so crucially important that those who are ignorant about it are said to be lost? Rom. 1:17 says that the gospel reveals God's righteousness.

One key passage that gives more information about this subject is found in Romans 3:

Rom.3

[20] Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
[21] But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
[22] Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
[23] For all have sinned, and come short of the glory of God;
[24] Being justified freely by his grace through the redemption that is in Christ Jesus:
[25] Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
[26] To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

Now, let's look at Psalm 32:

Ps.32

[1] Blessed is he whose transgression is forgiven, whose sin is covered.
[2] Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile.

Back to Paul in Romans 4:

Rom.4

[4] Now to him that worketh is the reward not reckoned of grace, but of debt.
[5] But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
[6] Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
[7] Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
[8] Blessed is the man to whom the Lord will not impute sin.

Clearly David was talking about the blessedness of the man to whom God not only does not impute iniquity but also does impute righteousness apart from works. The perfect righteousness of Christ is imputed or legally charged to God's people, and David, just as all Old Testament Saints, believed this. Psalm 32:1-2 shows us that the atoning blood is that by which our transgressions are lifted and our sins covered. The imputed righteousness is that by which we are declared righteous before God. Same principle in OT as NT.

To affirm the biblical principle of imputed righteousness is very important when refuting justification by works since it clearly shows that justification is by something wholly outside of the efforts of man which causes God to declare us righteous. Works- and self righteousness advocates, who are unregenerate and do not believe the gospel, always oppose and hate the doctrine of imputed righteousness. Because, even they, understands that, if true, it means there is no space to boast left for man.

The gospel reveals how God is just when He justifies the ungodly. It reveals God as a "just God and a Saviour" (Isa.45:21). Any other "gospel" that reveals God to be neither a just God nor a Savior is a false gospel. The true and living God is one who does not show love, mercy, and grace at the expense of His justice. The righteous demands of His Law must be completely satisfied for all those whom He shows love, mercy and grace. And the true Christ established such a righteousness that demands the salvation of all those whom He represented.

 

[eternally-gratefull]

those are points that can be made, but the sermon of Luther's talks about the following points.

the public man is charged with judging others and punishing criminals or mediating between two offended parties. that public man should be impartial and just and God's representative of justice on Earth. If such a public man has an issue with another he should find a third party to judge between him and the other because he is no longer a just judge but one of the offended parties.

that makes sense and I believe we have laws that allows judges to excuse themselves from residing over cases that they have personal invested interest in.

the second point he makes is if the offense was done to a private individual that there are three types of people and how they react.

1. seek vengeance and resistution from the judges
2. forgives and does not seek vengeance but

" this second class grieve more over the sin of their offenders than over the loss or offense to themselves. And they do this that they may recall those offenders from their sin rather than avenge the wrongs they themselves have suffered. Therefore they put off the form of their own righteousness and put on the form of those others, praying for their persecutors, blessing those who curse, doing good to evil-doers, prepared to pay the penalty and make satisfaction for their very enemies that they may be saved [Matt. 5:44]. This is the gospel and the example of Christ [Luke 23:34]."

they are more concerned with the sinner and his sin than their own hurt and being avenged.

3. type three is a more advanced stage of type two but can often be misconstrued or falsely assumed:

they are called zealots and the description is as follows: "They are the ones who demand back their own property or seek punishment to be meted out, not because they seek their own advantage, but through the punishment and restoration of their own things they seek the betterment of the one who has stolen or offended. They discern that the offender cannot be improved without punishment."

they chastens the offender as God does His children to teach them a lesson, but Luther warns that some people fool themselves because

"But no one ought to attempt this unless he is mature and highly experienced in the second class just mentioned, lest he mistake wrath for zeal and be convicted of doing from anger and impatience that which he believes he is doing from love of justice. For anger is like zeal, and impatience is like love of justice so that they cannot be sufficiently distinguished except by the most spiritual"

part one I mentioned, Public authority of the state.

part two I guess I could agree.

Part three, this is the wrong way to do it.

however he left how how myself as a brother, who sees a brother in sin (not committed against me) should react to the person.. which is what I was speaking of. so I guess I missed it altogether..lol

 

[Ariel82]

Actually it is a matter of double imputation.

The sins of the elect were imputed to Christ, so Christ became guilty in His person for the sins of His people and was justly punished for those sins, though He was perfectly sinless (2Cor.5:21, Isa.53:4-6, 1Petr.2:24).

i deleted the rest because I understand that part but I'm not sure if I understand "double imputation" or even the need to have our sins imputed to Christ.

why can't Jesus blood just cover the sins and wash them off us? why do the sins have to be placed on Jesus?


i'm going to look up the Bible verses you quoted...

2 Cor 5

[SUP]20 [/SUP]Now then, we are ambassadors for Christ, as though God were pleading through us: we imploreyou on Christ’s behalf, be reconciled to God. [SUP]21 [/SUP]For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.

I'm not convinced that our sin is placed upon Jesus. for example that verse could mean that Jesus put on sinful flesh, or that dying on the cross is considered a curse or sin but Jesus did it for our sakes.... i'll look at the next verse...

Isaiah 53

[SUP]4 [/SUP]Surely He has borne our griefs
And carried our sorrows;
Yet we esteemed Him stricken,
Smitten by God, and afflicted.
[SUP]5 [/SUP]But He was wounded for our transgressions,
He was bruised for our iniquities;
The chastisement for our peace was upon Him,
And by His stripes we are healed.
[SUP]6 [/SUP]All we like sheep have gone astray;
We have turned, every one, to his own way;
And the Lord has laid on Him the iniquity of us all.

[SUP]7 [/SUP]He was oppressed and He was afflicted,
Yet He opened not His mouth;
He was led as a lamb to the slaughter,
And as a sheep before its shearers is silent,
So He opened not His mouth.
[SUP]8 [/SUP]He was taken from prison and from judgment,
And who will declare His generation?
For He was cut off from the land of the living;
For the transgressions of My people He was stricken.
[SUP]9 [/SUP]And they[SUP][a][/SUP] made His grave with the wicked—
But with the rich at His death,
Because He had done no violence,
Nor was any deceit in His mouth.

[SUP]10 [/SUP]Yet it pleased the Lord to bruise Him;
He has put Him to grief.
When You make His soul an offering for sin,
He shall see His seed, He shall prolong His days,
And the pleasure of the Lord shall prosper in His hand.
[SUP]11 [/SUP]He shall see the labor of His soul,[SUP][b][/SUP] and be satisfied.
By His knowledge My righteous Servant shall justify many,
For He shall bear their iniquities.
[SUP]12 [/SUP]Therefore I will divide Him a portion with the great,
And He shall divide the spoil with the strong,
Because He poured out His soul unto death,
And He was numbered with the transgressors,
And He bore the sin of many,
And made intercession for the transgressors.

ok that shows how Jesus was unjustly punished for the sins of others upon the cross.

1 peter 2

[SUP]21 [/SUP]For to this you were called, because Christ also suffered for us,[SUP][f][/SUP] leaving us[SUP][g][/SUP] an example, that you should follow His steps:[SUP]22 [/SUP]“Who committed no sin,
Nor was deceit found in His mouth”; [SUP][h][/SUP]

[SUP]23 [/SUP]who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously; [SUP]24 [/SUP]who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed. [SUP]25 [/SUP]For you were like sheep going astray, but have now returned to the Shepherd and Overseer[SUP][i][/SUP] of your souls.

alright guess that settles it. Jesus bore our sins in His own body. suffered in our place.

have you heard the song "It should have been me"

Citizen Way - Should've Been Me (Lyrics) - YouTube

[youtube]It-hyB1EEI8[/youtube]

 

[Elin]

I was wondering if anyone could articulate what the doctrine of imputed righteousness was.

no strawman arguments please. don't tell me what you think others believe about scripture and what you think THEY teach, but what YOU believe and what YOU are trying to teach.

thanks.

Ro 5:18-19 articulates it well.

v. 18 - Just as the result of one trespass (sin in the garden) was condemnation for all men (Adam's guilt imputed to all men),
so also the result of one act of righteousness (Jesus' death) was justification that brings life for all men (forgiveness of sin imputed to all who believe in Jesus).

v. 19 - Just as through the disobedience of the one man (Adam), the many were made sinners (Adam's guilt imputed to all men),
so also through the obedience of the one man (Jesus), the many will be made righteous (Jesus' righteousness imputed to all who believe in him).

impute = to charge with (guilt of Adam), or credit with (righteousness of Christ)

 

[Skinski7]

so i'm at a lost, why would someone NOT believe in the imputed righteousness of Christ?

The doctrine was an INVENTION of Martin Luther.

It is constructed by selectively quote mining Scripture whilst ignoring the general theme of Scripture.

This doctrine of the "Imputed Righteousness of Christ" serves as a cloak for unrighteousness.

Here is a quote from Martin Luther...

Yesterday we began to speak about the baptism of Christ and said that he accepted it from John for the reason that he was entering into our stead, indeed, our person, that is, becoming a sinner for us, taking upon himself the sins which he had not committed, and wiping them out and drowning them in his holy baptism. And that he did this in accord with the will of God, the heavenly Father, who cast all our sins upon him that he might bear them and not only cleanse us from them through his baptism and make satisfaction for them on the Cross, but also clothe as in his holiness and adorn us with his innocence.Is not this a beautiful, glorious exchange, by which Christ, who is wholly innocent and holy, not only takes upon himself another’s sin, that is, my sin and guilt, but also clothes and adorns me, who am nothing but sin, with his own innocence and purity? And then besides dies the shameful death of the Cross for the sake of my sins, through which I have deserved death and condemnation, and grants to me his righteousness, in order that I may live with him eternally in glorious and unspeakable joy. Through this blessed exchange, in which Christ changes places with us (something the heart can grasp only in faith), and through nothing else, are we freed from sin and death and given his righteousness and life as our own.

Yet the problem is where does the Bible say that Jesus took on the believers guilt? Where does the Bible say that a believer is "adorned" with the "innocence and purity" of Jesus? Where does the Bible state that the believer is "granted the righteousness of Jesus" ?

The Bible teaches no such thing. The "Blessed Exchange" is a MYTH.

The Bible teaches that FAITH IS IMPUTED AS RIGHTEOUSNESS. "Faith being imputed as righteousness" is VERY DIFFERENT than the "obedience of Jesus being credited to your account."

Here is how R C Sproul teaches this dangerous doctrine...

[video=youtube;wHqCNEh2y1Q]https://www.youtube.com/watch?v=wHqCNEh2y1Q[/video]

Yet the Bible says this...

1Jn 3:7 Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.

Are these people trying to deceive you into believing that "righteousness" HAS NOTHING to do with what YOU DO?

The Bible also says this...

Rom 2:5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
Rom 2:6 Who will render to every man according to his deeds:
Rom 2:7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
Rom 2:8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

Act 10:34 Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:
Act 10:35 But in every nation he that feareth him, and worketh righteousness, is accepted with him.



Ariel, in another post you write this...

• Romans 3:25 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,
• Hebrews 2:17 Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people.
• 1 John 2:2 And He Himself is the propitiation for our sins, and not for ours only but also for the whole world.
• 1 John 4:10 In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins.

the above would be what is referred to as the Imputed righteousness of Christ. that Jesus died as a propitiation for our sins.

Do any of those scriptures you referenced teach that the "Righteousness of Christ" is imputed to a believers account? I don't see it.

It is true that the blood is absolutely necessary in purging the conscience of sin in order that believer may approach God in a new and living way seeking mercy and reconciliation. Without the blood there would be no remission of sin.

Yet to twist that into a teaching where the obedience of Jesus is reckoned to the believers account is pure fiction.

Carefully read Romans Chapter 4 and you'll clearly see that it is FAITH which God imputes as righteousness. A faith that has an ASSOCIATED WALK (Rom 11-13). A Faith that is obedient (Heb 11:8). A faith that works by love and fulfills the righteousness of the law (Gal 5:6, Gal 5:14, Rom 8:4) whereby the law is established in the heart (Rom 3:31). In other words God LOOKS AT THE HEART and if an individual LOVES GOD and LOVES THEIR NEIGHBOUR then God reckons that as righteousness APART from the works of the law.

The entire Bible speaks of loving God and loving our neighbour. Nowhere does the Bible teach that "righteousness" or "vice" are transferrable properties. It doesn't even make sense.

This Substitution Theology has no basis in truth whatsoever. Substitution Theology has reduced the Gospel to a judicial abstraction whereby God PRETENDS that a person is righteousness when they are still filthy. It is a doctrine which throws reason out the window.

Look at this passage...

Rev 22:11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
Rev 22:12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

How does that passage fit in with "righteousness" being some abstract legal transaction? It doesn't.

Righteousness is in what YOU DO FROM YOUR HEART.

Look at this passage...

Rom 6:16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
Rom 6:17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
Rom 6:18 Being then made free from sin, ye became the servants of righteousness.

Does that fit in with a forensic accreditation of righteousness while one is still filthy?

Paul goes on to say...

Rom 6:19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

Rom 6:22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

OUR MANIFEST CONDUCT is related to whether we enter into everlasting life or not. This forensic exchange of Penal Substitution Theology is a MYTH, it is FICTION, it is an idea concocted in the MINDS OF MEN.

Look at this scripture...

1Jn 3:9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.
1Jn 3:10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.

Righteousness is MANIFESTED in CONDUCT. God does not look at you and see Jesus. God looks at you and SEES YOU!

If you are filthy and defiled God sees you as filthy and defiled. If you are pure and holy God sees you as pure and holy. Sinners are sinners and saints are saints.

God does not want anyone to perish but all to come to repentance. God wants all people to be broken on the rock of Christ, to forsake their sin, and to yield to the leading of God. God wants us all to ABIDE IN CHRIST whereby we are YIELDED TO HIS INSTRUCTION. When we YIELD TO GOD from the heart the love of God is shed abroad in our hearts and we become conduits of the light of God. Not of ourselves, but rather, OF GOD. God wants us to be VESSELS of His Spirit.



There is not a single statement in the entire Bible which states that the literal righteousness of Jesus Christ is CREDITED to the believers account. Did Jesus teach anything close to that anywhere? Think about that for a minute. Jesus DID NOT TEACH IT. Nor did Paul, Peter, John or James. Paul's writings are "twisted" to support it.

2Pe 3:15 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;
2Pe 3:16 As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.
2Pe 3:17 Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness.
2Pe 3:18 But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

Why do people believe this false doctrine then? They believe it because it is what they have been taught and they have NEVER seriously questioned it.

One has to ask why was it never taught before Martin Luther elaborated on it?

 

[Skinski7]

alright guess that settles it. Jesus bore our sins in His own body. suffered in our place.

Jesus indeed bore our sins. Jesus indeed suffered on our behalf. Jesus indeed offered Himself up to God without spot for our sin.

What Jesus did not do is "take on our guilt" nor did Jesus "bear the wrath of God as our substitute."

Isa 53 says that "WE" esteemed Him stricken and smitten of God. It does not say that God punished Jesus in our place. That view is "read into" that verse.

Jesus was WITHOUT SPOT the Bible says when He offered Himself up on our behalf therefore He could not have been stained with our sin. He was our sin bearer and NOT our substitute. In a sense one could say that His sacrifice is a substitute for our condemnation, but only in the sense that it is through the blood that we can have our sins forgiven and be reconciled to God. Jesus did not swap places with us like Penal Substitution teaches, that is a dangerous heresy invented during the Reformation.

I would urge you to go to Theopedia.com and wikipedia.com and do some research on Penal Substitution and Imputed Righteousness in order to understand how the various doctrines developed throughout history.

These doctrines have negated an authentic repentance experience whereby the old man DIES with Christ and the body of sin is DESTROYED once and for all. Unless a grain of wheat DIES it abides alone. We have to die WITH CHRIST in order to be reconciled to God. These doctrines destroy this aspect of the Gospel.

Under the premise of an abstract judicial exchange as the basis of justification true heart purity is thrown out the window. This many professing Christian's come into a FALSE NOTION of salvation while they still remain double-minded and carnal and sold under sin. No true redemption from sin took place. There is no heart purity.

 

[eternally-gratefull]

Jesus indeed bore our sins. Jesus indeed suffered on our behalf. Jesus indeed offered Himself up to God without spot for our sin.

What Jesus did not do is "take on our guilt" nor did Jesus "bear the wrath of God as our substitute."

Isa 53 says that "WE" esteemed Him stricken and smitten of God. It does not say that God punished Jesus in our place. That view is "read into" that verse.

Jesus was WITHOUT SPOT the Bible says when He offered Himself up on our behalf therefore He could not have been stained with our sin. He was our sin bearer and NOT our substitute. In a sense one could say that His sacrifice is a substitute for our condemnation, but only in the sense that it is through the blood that we can have our sins forgiven and be reconciled to God. Jesus did not swap places with us like Penal Substitution teaches, that is a dangerous heresy invented during the Reformation.

I would urge you to go to Theopedia.com and wikipedia.com and do some research on Penal Substitution and Imputed Righteousness in order to understand how the various doctrines developed throughout history.

These doctrines have negated an authentic repentance experience whereby the old man DIES with Christ and the body of sin is DESTROYED once and for all. Unless a grain of wheat DIES it abides alone. We have to die WITH CHRIST in order to be reconciled to God. These doctrines destroy this aspect of the Gospel.

Under the premise of an abstract judicial exchange as the basis of justification true heart purity is thrown out the window. This many professing Christian's come into a FALSE NOTION of salvation while they still remain double-minded and carnal and sold under sin. No true redemption from sin took place. There is no heart purity.

yep. Jesus died for nothing (rolls eyes)

 

[Skinski7]

yep. Jesus died for nothing (rolls eyes)

Why present a strawman position of what I write?

If you were an honest person you wouldn't make statements like that.

I have never claimed Jesus died for nothing and you can roll your eyes and scoff all you like.


Jesus died on our behalf so that we could be reconciled to God through His blood. Without the shedding of blood there is no remission of sin. If Jesus did not die and if Jesus did not rise from the dead then my faith would be in vain.

Jesus also died so that we could die with Him. We are to be partakers in his sufferings by which we become partakers of the life that is in Him. The Spirit of life in Jesus Christ is something that is all encompassing of our entire being.

If you are going to disagree with me you can at least cease from misrepresenting my position. Although I know it is easier to refute a fiction than specifically deal with the Bible verses I present.