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 2, 3, 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 4. 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 man’s 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 2, 3. 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 dead, 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.