Learn M < |% ^ $ i b l e Truth by listening to
Doctrinal pointers by Gerald B. Stanton, Th.D. Prof, of Systematic Theology, Talbot Theological Seminary
Richard DeHaan Associate Teacher
Dr. M. R. DeHaan j p rO g fC M I i I . Teacher
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The Imputation of Christ’ s Righteousness
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T he sin of Adam imputed to the race and the sin of the race imput ed to Christ formed the basis for our discussion last month in this column. We now turn to the third Biblical imputation, namely, the very righteousness of Christ legally trans ferred to the believer at the moment of saving faith. It is this phase of the conversion experience which has been sadly neglected by the major ity of gospel preachers. When we speak of the imputation of Christ’s righteousness we do not mean merely that God possesses that attribute, but that there is a righteous standing which God grants those who put their trust in His Son. This is a positive bestowal of that which is needed to be fit for the presence of God (Col. 1:12). A Christian is far more than a sinner minus his sin, for he has been granted a perfect standing before God through the im puted righteousness of Christ. That such a righteousness is essen tial in order to stand before the Lord is seen clearly in the fact that God views all human righteousness— even the best within us—as filthy rags (Isa. 64:6). Since the sinner has n,b' spiritual resources, being dead in sin, the sweeping verdict of God must of necessity be: “ There is none right eous, no, not one” (Rom. 3:10). No doubt it is the inadequacy of human righteousness and the need for a better righteousness from God which is the theme of the Spirit’s conviction, according to John 16:8, 10. Nor is righteousness to be found by the keeping of the Mosaic law. All such attempts have been ended by Christ, who “ is the end of the law for righteousness to everyone that believeth” (Rom. 10:4ff). Even Paul, at the pinnacle of legal righteousness, found no confidence in the flesh, but aspired to be “found in him, not having mine own righteousness . .■ . which is of God by faith”” (Phil. 3:9).
Since salvation is always a work of God for man rather than a work of man for God, one might well ex pect that any righteous standing be fore God must be granted us from aboVe (1 Cor. 1:30). The whole Bi ble witnesses to the truth of this proposition. If the non-sweet savor offerings of the Mosaic economy typ ified the sufferings and death of Christ, then no doubt the sweet savor offerings typify His gift of righteous ness. Interestingly enough, since fil thy rags speak of human righteous ness, God also uses clothing to typify divine righteousness. In Isaiah 61:10, we are clothed with “ the garments of salvation” and “ covered . . . with the robe of righteousness” (read the whole of this beautiful passage). Lest some may think that this is merely a doctrinal technicality, it should be pointed out that this pres ent theme constitutes one of the major teachings of the New Testament. Viewed negatively, salvation is for giveness of sin. Viewed positively, salvation consists of two gifts, that of life and that of righteousness. It is morq than a coincidence that, in the two great salvation books of the New Testament, John is occupied with the gift of life, while Romans takes as its major theme the gift of righteousness. Romans 5:17 makes it clear that this righteousness of Christ is actually to be received as a gift, legally bestowed upon the believer. Romans 5:18 links such righteousness with our justifica tion, while 5:19 bases the possibility of such a bestowal squarely upon the obedience of Christ. How marvelous are the ways of God in bringing tg. pass His perfect salvation! In Adam we die. In Christ we are made alive. Joined to Him we are' partakers of all that Christ is. Our sins are covered by His blood. We stand clothed in His righteous ness. We are fitted for the presence of God by His merit. What a salva tion this is! END.
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