The Righteousness of God Revealed
Table of Contents
The Righteousness of God Revealed: No. 1
" For I am not ashamed of the gospel: for it is the power of God unto salvation, to everyone that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed." (Rom. 1:16.) Evidently the gospel that Paul preached was the revelation of the righteousness of God. Let us take a sample of his preaching, and see if we do not greatly overlook this fact in our preaching.
The most striking sample that we shall find is in his preaching at Antioch in Pisidia. (Acts 13) Standing up in the Jews' synagogue, he traces their history up to the raising unto Israel a Savior Jesus. Every eye is directed to Jesus, His death and resurrection—God having raised Him from the dead. Paul now declares the mind of God as to this. He says, " Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins." This, then, is the first part of the gospel. Forgiveness of sins, through or by Jesus. Jus as the first part of the gospel in Romans is as to forgiveness, or justification from sins, up to chapter v. 11.
Now forgiveness, however blessed, does not include justification in the complete sense. You may forgive your child if he has done a very wrong thing, but you cannot justify him in wrong-doing, or as a wrong-doer. If you could, then justification must include forgiveness. Let us, however, be quite clear as to this first part of the gospel. The atonement for sins has been made by another, even Jesus, Son of God, and truly man. God has raised Him from the dead, and thus proved His acceptance of the work and Person of Jesus. So that He proclaims to the sinner forgiveness of sins—all sins. Therefore if we believe God, there cannot be a question that our sins are forgiven for Christ's sake.
Now the next words, translated " And by him all that believe are justified from all things," &c, do not exactly express the second part of the gospel. In the original it is not " by him," but "in him" This makes an immense difference. The whole verse is most striking when literally translated: " And from all things from which ye could not be justified in the law of Moses, in him every one that believes is justified." This is a truth of the greatest importance to you if you are a believer, for "in him every one"—therefore you—" every one that believes is justified." By His work on the cross, our sins are forgiven; and in Him every one that believes is justified completely. Is not this exactly what we need? The certainty that all our sins are forgiven? This is just what is preached to us, and what God wishes us to know: "Be it known unto you." Yes, you say, that is good, very good, as far as it goes; but I am a black mass of sin, and if a parent cannot justify his son in wrongdoing, how is God to be righteous in justifying me?
Well this is a tremendous question that no human wisdom can solve, and yet no one can have solid, enduring peace with God until this question is solved. And this is the question fully revealed in the gospel. Let us keep before us, then; these two things—justified "by him" and justified "in him" These two things were evidently before the apostle at Antioch. We may not have noticed the distinction in these two verses. But is it not a fact that just as these two truths have been preached, explaining as they do the righteousness of God, in that proportion has God the Holy Ghost used the preaching of the gospel to souls?
In the Epistle to the Romans there are the two truths: first, the righteousness of God in forgiving our sins, justifying us from all we have done. All the world is proved guilty before God—all are wrong-doers. Not one that can be justified on the ground of right doing, or his own righteousness, for he has none; and clearly, on the principle of righteous law, no one can be justified, for all are already guilty. Now Satan would persuade us that God is a Father so full of love that He is indifferent about sin. How singular! this lying doctrine of the Fatherhood of God is Satan's great doctrine just now. As if God thought so little of sin that He would never punish the sinner. True, God is love; but is He the great Father of lawlessness? "What would become of any country if a similar principle of indifference to crime was adopted? Crime must be punished, or society would go to pieces.
If we take the word of God for our sole guide, no doubt we must differ from human theology. It is not the subject of the righteousness of Christ here. " But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets." (Rom. 3:21.) Yes, the very thing we long to understand is now manifested or revealed, standing out quite apart from the law. And yet both the law and the prophets abundantly bear witness, that God would provide a righteousness in justifying the sinner.
From earliest days, the way of faith to God was through the death of a substitute: notably so in the faith of Abel. And further, not only the death of the offering, but resurrection from the dead, as in the offering of Isaac. Also the wrath of God against sin, as in the cry of the forsaken one in Psalm 22 Then also the offerings of the law pointed to the blessed One, bruised for our iniquities, Yes, God laid on Him the iniquities of us all. The sufferings of Christ and the glory that should follow—-all bearing witness that the righteousness of God should be fully vindicated; yes, that righteousness should be exalted above the heavens, How full of this theme are the Psalm and Isaiah, But now all is manifested, revealed. " 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: for all have sinned, and come short of the glory of God." If then all have sinned and come short of that which is suited to God, then it must be quite clear the righteousness in which a sinner can be justified before God, must be entirely of God. How can man have this righteousness? Hero theology differs from scripture. Men would tell us it is by the righteousness of Christ—His keeping the law imputed to us, set to our account. It must be seen, if this be the case, if Christ's keeping the law were sufficient to justify us, guilty as we are—then if we are righteous by His holy, righteous life, we should not need justifying again by His atoning death. This error takes away both the true character of sin, and the need of atonement. We are not, then, justified by the obedience of Christ to law, perfect as that was; but are "justified freely by his grace THROUGH THE redemption that is in Christ Jesus." We must not forget that we are occupied with justification from sins, and how God is righteous in so justifying. As to anything on our part, there is absolutely nothing. It is freely, by His grace, or free favor. But by what means? The answer is, " Through the redemption that is in Christ Jesus." " We have redemption through his blood, the forgiveness of sins." In the great type, it was by or through the blood of the lamb. The lamb must surely be killed. It was God's estimate of the blood: " When I see the blood, I will pass over." They were sheltered from deserved judgment. For they were sinners, and they were wretched slaves; they were brought through the waters of death into complete deliverance from the enemy; then they could sing the song of redemption.
This is what we have " in Christ Jesus." Redemption through His blood is the beginning and foundation of everything. It is the manifestation of the righteousness of God. When all failed to give deliverance to Israel—love, work and toil in the brickyards, promises, providences—the lamb was set forth. What a picture of Him, " 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."
This is how God reveals His righteousness in justifying all past believers before the death of Christ. The Creator of all things became man to give Himself, to make propitiation for their sins in the past. And not only so, but " To declare, I say, at this time, his righteousness: that he [God] might be just, and the justifier of him which believeth in Jesus." Whether, then, you look back at David's sin, or at the present at your own sins, how is God righteous in justifying both David and you? The expiation or propitiation of Christ on the cross is the answer. He died that God might be just in justifying us. Redemption is through the blood, the death of the Lamb.
It may now be asked, Is the death of Christ the complete justification of the believer? Or is His death the complete revelation of the righteousness of God? According to scripture, we must answer, No. The redemption blood of Christ is the infinite price. Oh think of the death of such a Substitute! Think of God's estimate of that awful atoning death on the cross. What was it for the holy One to be forsaken of God? But if that be all, would God be righteous in forsaking the only perfectly holy, holy One? And if that were all, could we lost sinners be justified? Never. And just here comes in the amazing importance of the resurrection of Christ from among the dead. " And if Christ be not raised, your faith is vain; ye are yet in your sins." Yes, the apostle shows if Christ is not risen, preaching is utter folly, and faith is vain.
The Holy Ghost bears witness to the righteousness of God in this very matter, as Jesus said: "Of righteousness, because I go to the Father, and ye see me no more." (John 16:10.) If Jesus had been left in the grave to see corruption, there would have been no righteousness, there would have been none on earth: for Jews and Gentiles, sunk in sin and guilt, had rejected the only righteous One. And that only One left dead! Oh it was not possible for God to be unrighteous—-there is righteousness in heaven—× God raised Him from the dead. Let us go on.
The Righteousness of God Revealed: No. 2
The Holy Ghost bears witness of the righteousness of God, because Jesus has gone to the Father. There was no righteousness on earth in Jew or Gentile. His very disciples had forsaken Him. The great stone covered the door of the sepulcher. What a moment was that! The work of atonement was finished on the cross. He had glorified God in making propitiation for sins; but, as the righteous Man, He lay dead. And, as we have seen, if He is still dead, all faith is vain, we are yet in our sins. Look at Him as your Substitute. If He is dead and that is all, then you are dead with Him, and that is all.
Let us turn again to the Epistle to the Romans, and look at the revelation of the righteousness of God. Bearing in mind the two parts of Acts 13:38, 39, we are still occupied with the former part: justification in the sense of forgiveness of sins. The great work of God is now before us in raising Christ from the dead. It is on this ground we are justified, reckoned righteous, as to all our sins before God, " if we believe on him [God] that raised up Jesus our Lord from the dead; who was delivered for our offenses." That is one thing. See all your iniquities laid on Him, your holy, devoted Substitute. Are they still on Him, or is He still dead and in the sepulcher? No; " He was raised again for our justification." Believing God, righteousness is reckoned to us; we are justified from all charge of our sins. (Rom. 4:24, 25.)
What, then, was the purpose of God in raising up Jesus from the dead? It will take eternity fully to answer that question. Can any one call in question the righteousness of God in raising up Christ from the dead? The Holy Ghost has come down from heaven to bear witness of His righteousness, in receiving Him to glory. But what then in this verse was the purpose of God in raising Christ from the dead? Assuredly for this very purpose, " for our justification." In view of this very thing, and not because we were justified. We are justified by faith—on the principle of faith. And was God righteous in raising our blessed Substitute from the dead for this very purpose, our justification from all sins? You cannot, you do not doubt it. Now, since God did this, you cannot doubt that you are justified. If a single sin of yours or mine had been left on Jesus (our sins were once laid on Him), He could not be in the glory with the Father. For when our sins were laid on Him, He was forsaken of God. He dies no more; He is forsaken no more; He site at the right hand of the Majesty in the heavens, the abiding proof that our sins are put away forever. Cannot you, then, say these words: “Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ," &c.? " We have," that is, this is true of every one that believeth, is it not, then, true of you?
And then, for our assurance and exceeding great comfort, the apostle shows how we have access by faith into this grace, wherein we stand, and rejoice in hope of the glory of God; and how God has commended His love to us, in that while we were yet sinners Christ died for us. Oh, there can be no doubt that His death is the ground of the revelation of the righteousness of God in justifying us from our sins. And we fail to find a single thought of Christ returning in the flesh to keep the law for our complete justification after His resurrection. Can you find such a thought? I mean for the second part or aspect of justification. In him every one that believes is justified. (Acts 13:39.)
Let us now look at the second aspect, complete justification in Him. Can "in Him" possibly refer to our being in Him whilst down here, the Holy One fulfilling all law and righteousness, whilst He was in sinless flesh? No, nothing can be farther from the truth than to suppose that His incarnation either reconciled God to man or man to God, or that He was in us or we in Him. He assures us there must be a wholly new birth. (John 3) And that He, the grain of wheat, must die or remain alone, (John 12:24.)
It is a sad mistake, then, to go back to Christ in the flesh, either as to incarnation, or keeping the law for our complete justification. We shall see that in our further inquiry. Let us for the present return to Romans. Have we then seen, that as to remission of sins, in that aspect we are justified from sins by the work of Christ—what He has done by His blood; and that we are assured of this by His resurrection from the dead?
But now you say, That is quite clear; but then there is what I am. And what are you? A black lump of sin. Can God in righteousness justify a black lump of sin? No, and yet God justifies the ungodly. Not that He justifies sin or ungodliness. We have seen that He is righteous in justifying the ungodly from his sins. Now we shall find how He can justify from sin—black, vile sin. And also how He is righteous in doing this. If you had a child which had a propensity for stealing, you could not justify either a theft or the propensity for thieving. You might forgive a theft, but you could not even forgive the propensity. Neither do we ever read of God forgiving, much less justifying the propensity, or, as it is named, sin in the flesh, the root of all sins. How is God, then, righteous in dealing with sin, the root?
In sin, OR in Christ?
That is the question. Every man in sin is not justified. Every man in Christ is justified—that is, in the highest sense, there is nothing to condemn, but everything pleasing to God. Dispel now the question of sins for the present, and look at this matter from the highest standpoint—accounted perfect in the sight of God, righteous before God, and God righteous in so reckoning us. How can this be? you may well say. As is now well known, in Rom. 5:12 this question is taken up. There are two headships: Adam, the head of sin, and death, and condemnation; Christ, the Head of the new man in grace, righteousness, and justification of life. It is not then now the justification of our sins, or sin; but the righteous judgment of God on the Person of His beloved Son, who offered Himself both for our sins, and also for our sin. So that, all being judged and forever put out of the sight of God, the believer is justified in Christ We shall find there is no thought of restoring fallen man as of the first head, Adam; but the entire setting him aside. There is no thought of imputing as much righteousness as will reinstate him. Neither is there a thought of improving fallen man. But the righteousness of God is seen completed in an entirely new creation in Christ, the Second the last Man.
Let this be borne in mind, and all becomes clear and harmonious. Sin and death came by the first Adam; and though not reckoned as transgression where the law had not been given from Adam to Moses, still death reigned—death and condemnation flowed on the whole race through one offense. But how much more the free gift of grace by the Second, the one Man, Jesus Christ, hath abounded: " For if by one offense death reigned by one [Adam]; much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christy (Rom. 5:17.) Now the effect of the one offense is toward all men condemnation; so, by the one, accomplished, immutable righteousness, toward all men justification of life. (Ver. 18, see literal translation.) Thus, through the obedience of Christ unto death, the death deserved by us, we have life beyond death in Him, even eternal life in Him; and, if in Him, surely a justified life. And is not God's righteousness fully revealed in this very life? It is not our old forfeited Adam life, but life in the risen Christ. And nothing in Him risen can be condemned.
As to the old creation—the one act of disobedience—" For as indeed, by the disobedience of the one man the many have been constituted sinners;" then as to the new creation in Christ, Ø so also by the obedience of the one man [Christ] the many have been constituted righteous." Now the question is this, Does this mean that man is under law, and is constituted righteous by the imputation of Christ's keeping the law for him? Or did they who were under law need entire redemption from its curse by the death of Christ? And then is he constituted righteous in Christ risen from the dead? Let us pursue this deeply important inquiry.
After 2500 years the law entered, and a nation was put under it for about 1500 years. " The law entered that the offense might abound." Nothing could improve man; he must be entirely set aside, and that which could only curse him must be entirely superseded, as it is written: " But where sin abounded, grace did much more abound." Here, then, are the two positions of man: " That as sin hath reigned unto death, even so might grace reign, through righteousness, unto eternal life, by Jesus Christ our Lord."
In Rom. 6 the very original profession of Christianity illustrates the truth before us. In baptism the believer is buried unto the death of Jesus Christ. He owns and reckons himself utterly set aside as dead unto sin, " but alive unto God in Christ Jesus our Lord." (It should be in, not through here.) It is not the first-Adam righteousness—there is not such a thing.
It is not the old Adam life restored; that is gone. Thus sins are gone by the one offering of Christ. Sin is judged, as we shall see, and is reckoned gone—and the old life is gone, and now Christ is both his subsisting righteousness and his eternal life. It is not that he is actually dead and gone, but this is his new position and standing, as we shall see. This we shall also find to be power in the Spirit for a new holy walk. It is of the utmost importance then to see that the old man is crucified with Christ and judicially done with. We are justified from all of self by the death of Christ, and our complete justification is in Christ risen.
The Righteousness of God Revealed: No. 3
"There is therefore now no condemnation to them which are in Christ Jesus." " It is God that justifieth. Who is he that condemneth? Complete justification in Christ, and all of God. God gave His Son to bear our iniquities. God raised Him from the dead in perfect righteousness for our justification, to be our everlasting righteousness. Believing God we are reckoned righteous; all sins as completely put away from us, as to any charge against us, as they are put away from our Substitute who once bore them on the cross beneath the wrath of God. "For in that he died, he died unto sin once: but in that be liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God, in Jesus Christ our Lord," (Rom. 6:11.)
Dead to sin, dead to law, and alive to God, but not in the flesh, but in Christ; old things are passed away, all are new, all of God—wholly a new creation. Nothing else avails. Every theory of old-man recovery or amendment—utterly a mistake. Every effort to establish our own righteousness—utterly against the gospel. We cannot either understand or submit to the righteousness of God, until we own that we have none, and by works of law can have none. Let us see how distinctly this is brought out. "What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law..... For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth." (Rom. 9:30-10:4.)
Now simply, what had the Gentiles found that gave them peace? They had found, to their unspeakable joy, that Christ had fulfilled all the righteous claims of God. How blessed! Have you found this, that God sees you in Christ, and Christ to be your righteousness? Faith looks at Christ, and says, God has made His Christ to be my everlasting righteousness. What can I want more? They had not attained to righteousness in themselves. They were not made righteous in the flesh, nor the flesh made righteous by anything imputed to it. This is the grand secret that the flesh, man as in the flesh, man as a child of Adam, had to be entirely set aside—and in Christ, is an entirely new position, a new standing. Here in Christ alone can we find the righteousness which is of faith, the righteousness of God.
Now contrast the effort of Israel. They were in ignorance of the need of this new creation. They were seeking righteousness by works of law. Even Nicodemus was ignorant of man's true state and need. They had and have no idea of the need to pass from law, and sin, and flesh, to Christ, and find all in Him who revealed the righteousness of God to faith. And thus being ignorant of God's righteousness, they went about to establish their own, and thus refused to submit to the righteousness of God. By so doing they rejected the gospel, they rejected Christ.
We thus find in these verses that to seek to establish the old man—man as a child of Adam, the first man, in any way—is to be ignorant of the righteousness of God, and really to reject Christ. How is it with us, for surely this is a personal matter both in the first and second aspects of justification? Do we truly own the atoning death of the Lord Jesus as the basis of the righteousness of God, in justifying us from all sins?
Then secondly, as to complete righteousness, perfect fitness to appear in the presence of God, in. what and how is God righteous in bringing us into His holy presence in righteousness suited to Himself? There can only be one answer to that question. In one word it is in Christ.
But we must again press the question, Is it legal righteousness? Is it the responsibilities of the old man, my own old self, made good? In no wise, or it would not be in Christ, a new creation. Man was placed under law, where man only transgressed the law, and man under law is man under its curse. (Gal. 3) True, Christ became a curse, died the accursed death of the cross, to redeem them that were under the curse of the law. In this consists the righteousness of God, in forgiving them that believe.
But then, there are two human thoughts as to righteousness in which to appear before God. The Romanist, or infused righteousness; and the Puritanic, or Christ's keeping the law, or, as it is commonly called, the righteous fulfillment of law imputed to man for his justification. But mark, both these are to make up for the defects of the old man, and make him fit for heaven. And, therefore, both these are alike utterly wide of the mark, and unscriptural. It would not be a new creation at all; but a repairing the sad defects of the old man.
Let us take the following illustration. You wish to cross the Atlantic. There are two vessels. One of these ships is utterly rotten and worthless. There are even holes in the bottom. It is a serious matter to trust yourself in that ship. The owner proposes to put or place copper sheathing to cover every hole. But the ship is rotten, and worthless in every timber. Such is man, utterly worthless, a mass of rottenness. Well, the owner says, I will replace new timbers, infuse as it were new life and strength into it, but it is the old ship still. Do you not see that both these proposals are to repair the old ship?
Here is the second vessel, wholly new. She has the strength of iron, and not a flaw or a hole in her bottom. She needs no repairs. In which of these would you cross the Atlantic? These two vessels illustrate a man in the flesh, and a man in Christ—or theology and scripture. How little is this understood! A man in the flesh, under law he breaks it, and flaws and defects abound. The Romanist would infuse by sacraments, &c, goodness, or inherent righteousness into man, and in one way or other he may hope for righteousness to be infused into him, until he is fit or suited for heaven. Vain hope. At last he has to be put into the fires of purgatory, and there to stay in all its imaginary horrors he knows not how long. We utterly reject such a denial of the righteousness of God. It is the pagan denial of the gospel.
But is the imputation of Christ's righteousness to make up all the defects of the old man, man in the flesh under law, any more scriptural than the other or Romish error? Is not the root-mistake the attempt to improve and give a standing to the old man? A careful examination of Rom. 4 will show that it is in believing God we are reckoned righteous. That is real justification, accounted righteous before God. Christ was raised from the dead in view of this very thing.
But Christ risen is a new order of things; the beginning of the creation of God—the new creation. As to the old rotten ship, the cross did not improve it, but was the end of it, as it is said, " Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself." (Heb. 9:26.) Have we really laid hold of this fact by faith? The cross is the end of man's world in the flesh—the entire end, with not a shadow of a hope of improvement to man, Here I come to my end, the end of self. All now must be Christ. No more what I am to Him for righteousness, but what He has done, and what He is for me. The old ship " I" is set aside, condemned. It is now the new vessel—all new; it is Christ. Not “I," but “Christ."
Still many would fear they would lose something if they gave up the thought of the imputation of Christ's righteousness as making up their defects so as to stand before God in law fulfilled, though by Him. If the old vessel has to float you across life's Atlantic, then put on the patches of copper; but if the new vessel, then it is new, and of God, and needs no patches. Or take a scriptural illustration. " No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse." (Mark 2:21.) For fifteen centuries this old garment had been worn, until it was all rags and tatters, as we say. Man was seeking to establish his righteousness under and by law. Did Christ glorify God, in keeping the law, in order to be sewed on to the old garment of man under law? Why, the law was given for a totally different purpose, that sin might be seen to be what it is in open transgression. (Gal. 3:19, Rom. 5:20.) To seek to mend the old garment then by the perfect righteousness of Christ, would make it worse. For it is seeking to help man to stand before God under law, on the principle of law. The garment must be entirely new, apart from the old one, even the righteousness of God, apart altogether from law. It must be the new vessel, that is Christ.
Surely when God was in Christ in all the fullness of His love calling man to Himself, not imputing their trespasses unto them, this was the very last testing and proof of the old garment. What did it find in man but the most deadly enmity in the heart of men, ending in the murder of the Son of God. Thus ended the trial of man in the flesh. Has it not been thus with you? How you have longed to find some good in yourself! How you have struggled, but all in vain. Still you found sin and evil desires. Oh what bitterness of soul to find such weakness, such sin; and in the flesh nothing but sin. Can you say, " For I know that in me (that is in my flesh) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not"? Why not then have done with the old garment, and all patching up yourself under law, and nave done as to your standing before God with the old vessel? Do we not in our very baptism publicly profess this very truth, death with Christ? Read Rom. 6, and ask yourself the question, have I taken this place? There is also another very general mistake.
The Righteousness of God Revealed: No. 4
There is this very common mistake, that all mankind are under the law, and that justification has mainly, if not entirely, to do with the fulfillment of law. Now this starting-point is quite contrary to scripture, and to fact. How many millions have never heard of the law of Moses. And in what sense can they be said to be under that of which they have never heard? Yet, it is surely true, they are all under sin and death.
What saith the scripture as to this? In Acts 15 " The apostles and elders came together for to consider of this matter "—Whether the Gentiles who had never been under the law should be circumcised and keep the law. You may read the discussion; and what was the decision? They say, " Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment," &c. In Rom. 1 the awful state of the Gentiles is described, but not one hint that they were under the law; and in chapters ii., iii., the distinction between the Jews, who were under the law, and the Gentiles who were not under it, is as distinctly taught as words can make it. "For as many as have sinned without law, shall also perish without law: and as many as have sinned in the law, shall be judged by the law.....For when the Gentiles, which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves," &c. Finally the apostle proves all guilty—Jews under law, or Gentiles not under law. All need redemption.
In chapter iv. Abraham was justified on the principle of faith, long before the law was given, and the promise was not " through the law but through the righteousness of faith." It is also true that, " Where no law is there is no transgression." There is no actual breach of law reckoned where the law is not given. " For until the law, sin was in the world: but sin is not imputed when there is no law. Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression." (Rom. 5:13, 14.) It follows then that the law was not given to men for all that long period from Adam to Moses. And then it was given to one nation, of the seed of Abraham, at Sinai.
Still the question remains, was the law given in order that man by it might attain to righteousness, so as to be justified before God? It was given for the very opposite of this. " Moreover, the law entered, that the offense might abound. But where sin abounded grace did much more abound." (Rom. 5:20.) Surely this is plain enough. There is no thought of righteousness by law-keeping: but the offense abounding, and when it had done this, it had done its appointed work. It had proved mans deep need of redemption. And if you have taken the place of a Jew under law, has not your utter guilt and failure just proved this need of a deliverer from it, a redeemer-Savior? Such is Jesus-Jehovah, Savior.
This same truth as to the law is stated most clearly in Galatians. The law was given to Israel 430 years after Abraham, and therefore cannot disannul the promise or make it of none effect; because God had given the promise before the law. The inheritance also is not of law, not on that principle at all, God gave it to Abraham by promise. Then the question is asked, " Wherefore then serveth the law?" Now what is the answer? Is it that man might attain to life, and righteousness, either by his keeping it, or by another keeping it for him? No such thought. " It was added because of [it should he for] transgressions, till the seed should come," &c. It is strange that theologians should so fight against the plain truth. How could the law have been given to all men, when it was given 430 years after Abraham was justified by faith, and 2500 years after Adam fell, and plainly was not then given except to the Jews? What was the great folly of these senseless Galatians? Was it not that after the believing Jews, who had been so long under the law, had given it up that they might be justified by faith in the Lord Jesus—that they, the Galatians, who had never been put under it, were so senseless as to be led under it by such mistaken and false teachers, as abound in our day? If it was senseless then, is it not so now, to seek righteousness by the law? " For as many as are of the works of the law, are under the curse," &c. Read the whole of Galatians ii., iii. There would be no meaning in these chapters if all men were under the law; or, if righteousness came by law, Christ would have died in vain. We are deeply convinced that much modern teaching on these subjects comes far short of the full gospel of God, and in many cases where it is little suspected.
The truth is man is concluded to be lost under sin, whether the Jews who were under law until Christ, or the Gentile—all are guilty; and the question is still, How is God righteous in justifying the guilty? Evidently the law is of no use for this, it can only curse the guilty; hence they who were under it needed redemption from it. Christ hath done this, as is so clearly stated in Gal. 3:13, Rom. 3:24. The righteousness of God is revealed, fully displayed in this redemption. The death of Christ has glorified God, so that He is just and the justifier of them that believe.
Then further, redemption brings us into an entirely new position. It really takes us out of the old, into the new creation in Christ. Sins and sin have been dealt with according to the full claims of God's righteousness—all left behind, passed away, in righteousness, from the sight of God. It is difficult to conceive what is really meant by either infused or inherent righteousness, when applied to a ruined guilty sinner; and these have no part in the gospel of God. Neither has the imputed righteousness of Christ as keeping the law, placed to our account for law-keeping righteousness, any place in scripture, as repairing man in the flesh, and enabling him to stand before God in legal righteousness.
It is this, " If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new, and all things are of God." Mark, this is entirely of God. And it is the very righteousness of God. For, the whole question of sin being settled by the atonement of Christ, the believer is brought into a new position in Christ, which is the very righteousness of God. " For he hath made him to be sin for us, who knew no sin: that we might be made [or, become] the righteousness of God in him." (2 Cor. 5:16-21.) What we shall be when, with Him, and like Him, we are reckoned to be ηοιυ, on the principle of faith; and that is righteousness imputed, or reckoned. We are reckoned righteous before God. It is in Him risen from the dead. " But of him are ye," that is of God, "in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification and redemption." (1 Cor. 1:30.)
What complete justification is here in the risen Christ, and all of God. Righteousness was accomplished when God had raised up Christ from the dead. And all in view of our justification, really to be our unchanging righteousness. Not as alive under law, but as dead to sin and law, and alive in Christ to God. (Rom. 6; 7) Here then is the bright display of the righteousness of God. He glorified God on the cross, obedience unto death. Could God in righteousness leave Him in death? Impossible. The Holy Ghost has come down from heaven to bear witness of this stupendous fact. Jesus said, "of righteousness, because I go to my Father, and ye see me no more." (John 16:10.) Yes, the Holy Ghost is the witness that God has received our representative to glory. And our justification is in its completeness, or our perfect acceptance without a charge, or without a need, as to righteousness, is what God has made Him to be to us, in Him in that glory. Hence our justification in Christ in its completeness takes in what is called our acceptance in Him. Yes, all is in Him, at all events this is the work of God, and therefore the righteousness of God.
Let us take this thought to Eph. 1:3, 4. All is of God the Father. " Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in the heavenlies in Christ: according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love." (Read verses 6, 7, 11, 13.) All is in Christ This then is what God has done, according to His own eternal purpose. He has brought a people, once guilty, and dead in trespasses and sins, to Himself, without blame before Him in love; and all this in perfect harmony and consistency, with His own character—absolute righteousness. But let us ever remember that this is not by restoring, or improving, or reinstating the old man under law, but by a new creation in Christ. Our very life is new to us. Not the life of the first man spared; but the life of the new man, in the last Adam, the eternal Son of God. We have still to contend with that which is born of the flesh: but we can reckon ourselves dead with Christ, dead indeed unto sin, but alive to God IN Christ. " For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature. And as many as walk according to this rule peace be on them." May this, beloved reader, be the rule of our walk, having no confidence in the flesh.
C. S.