Who Gets to Decide if the Bible Says This is a Gospel Issue?

Posted February 5, 2019 by markmcculley
Categories: atonement, election, Uncategorized

Tags: , , ,

Zechariah 7:11 But they refused to pay attention, turned a stubborn shoulder and closed their EARS so they could not hear.

Luke 2: 22 And when the days of purification according to the law of Moses were finished, they brought the baby Jesus up to Jerusalem to present Him to the Lord 23 (just as it is written in the law of the Lord: Every firstborn male will be dedicated to the Lord 24 and to offer a sacrifice (according to what is stated in the law of the Lord: a pair of turtledoves or two young pigeons)

Was the death of Jesus only the part that takes away sins, but this presentation in the temple part of the righteousness that is the “active obedience” which obtains the positive blessngs of salvation?

Luke 2 25 There was a man in Jerusalem named Simeon who was righteous, looking forward to Israel’s consolation, and the Holy Spirit was on Simeon 26 It had been revealed to Simeon by the Holy Spirit that Simeon would not see death before he saw the Messiah.

But isn’t it always better to die, and not delay death, so we can go straight to heaven to see God?

Luke 2:27 Guided by the Spirit, Simeon entered the temple complex. When the parents brought in the baby Jesus to perform for the baby what was traditional under the law, 28 Simeon took the baby Jesus up in his arms, praised God, and said: 29 Now, Master, You can dismiss Your slave in peace, as You promised. 30 For my eyes have seen Your salvation. 34 Then Simeon told Mary the mother of Jesus “Indeed, this baby is destined to cause the fall and rise of many and be opposed. The thoughts of many will be revealed.”

Romans 11: I have left 7,000 for Myself who have not bowed down to Baal. 5 In the same way, then, there is also at the present time a
remnant CHOSEN by grace. 6 Now if by grace, then it is not by works. OTHERWISE grace ceases to be grace.
7 What then? Israel did not find what it was looking for, but the ELECT did find it. The rest were hardened, 8 as it is written:
God gave them a spirit of insensitivity, eyes that cannot see and EARS that CANNOT hear,

Communication is difficult. Sometimes people listen to us and even understand what we are saying, but then “translate” what we say into something they believe. They erase the difference between what they think and what we think, in the interests of what they call peace and unity. When we notice the difference, we see that what we said has been erased—-their “translating” is them turning what everybody says into something they say. We are the dummies—they are speaking through us.

But,at many times, it’s mutual. We translate the other incorrectly because we misunderstand each other. Paul Newman–in the movie Cool Hand Luke—-“failure to communicate”. Yes, they don’t “get it” but the reason they don’t receive it is because God has not yet revealed it to them.

Or to say “it” differently, we don’t understand and don’t receive it because God has not yet revealed it to us. God is going to have to teach it to us if we get taught. God is going to use somebody to teach them what they don’t know and understand yet, but perhaps it will not be us who God is going to use to teach it to them.

When “they” cut off discussion, and start making accusations, we become defensive. It’s not a good indictment of us or of the truth for us to be told “well, you are being defensive”. Nor does it really prove anything one way or the other that they are the ones who shut down the conversation and started “hurling invective” at us. It’s possible that a person who says “there is nothing to discuss here” is correct about the thing they think needs no discussion. It’s possible that even the truth needs discussion.

To say that something is (or is not) part of the gospel begs the question—WHAT IS THE GOSPEL. I myself already had my current view on immortality as the gift of God BEFORE I learned the gospel. We can be very correct about election and still very wrong on the gospel. Before I learned that Christ’s righteousness is Christ’s death as that which justifies God and sinners, I did not yet know the gospel because I did not yet know the Bible doctrine of justification. But I think I was already correct about God’s permanent punishment for the condemned This is why I don’t worry about others separating themselves from me. It makes sense to avoid me if that allows you to keep thinking and talking about the gospel. Surely none of us should intentionally misrepresent the views of others. And we should attempt to be careful enough not to unintentionally “mistranslate” what others are saying. But at the end of the day, we all need to be taught the gospel by God.

denying the traditional view of sinners sinning forever and
being totrured forever
that just feels wrong to me
therefore it is wrong

i mean there are bad people on both sides of the wall
so don’t be saying bad stuff about real americans unless you are fair and balanced
about mexicans and other people who won’t salute the flag

you see, there are different aspects and senses to justification
in a sense, the wall has been built
but in another sense, the wall needs to be built
if the wall is in the purpose of God, in one sense the wall has been built
but in another sense, the money has not yet been appropriated,
the wall needs to be built

you can go either way with eternal justification
because there are two justifications
one before God, and in that sense you were never justified but already always justified
but justification number two not before God but before your
conscience, and in that sense you can doubletalk like trump

even though the Bible does not talk like that
sure, sanctified already (or not), and the elect were always sanctified
but in another sense, growing and progressing in sanctification
and if you should happen to say
well, that’s not what sanctification means

we could answer with a question, but is it a gospel issue?
and do we have a pope to tell us?
that eternal justification is not a gospel issue
because there are different senses to justification
but progressive sanctification is a gospel issue
shall we take a vote on the other stuff?

is a future for the Jews a gospel issue?
is keeping a day as sabbath a gospel issue?
who’s voting?
and is the vote taking place
on one side of a wall in texas?

Are those who feel that the nature of permanent death is “no big gospel deal” calling God a liar?

Is Sonny H taking sides with “tradition”? Does Sonny H have more scruples than others? Is Sonny H less “benighted” than those who have written in detail about the various Bible texts in question?

Since Sonny H sees no difference between “unitarians” and “univeralists” and those who teach that God can and does destroy the non-elect who perish, does this mean that Sonny H cannot tell the difference between a person who still teaches Armninianism (Christ died for all without saving any) and those who have been regenerated by means of a different gospel?

Sonny–“Many of those who say very Arminian things don’t really believe those things and even though they don’t know yet know the truth, they are saved by the power of the gospel.—“If a professing Arminian is saved, it is despite their Arminianism. There are professing Arminians who are in the rudimentary stages of their faith that may be unlettered or ill advised about what they really know. However, if they are regenerate, they are not Arminian.”

What is the righteousness revealed in the gospel?
Is the righteousness revealed God’s sovereignty in regeneration or is the righteousness revealed in the gospel Christ’s death only for the sins of the elect?

Is the righteousness revealed in the gospel the infinite torture of Christ or is it Christ’s death?

Sonny Hernandez, High Calvinism, p 91—The problem of the new Calvinists lies especially in conduct…You cannot have Puritan soteriology without Puritan sanctification….p45 The sure promise of God which God realises IN US makes it impossible that we not bring forth fruits

“Hurling invective” is a phrase associated with Jean Shepherd, the writer of The Christmas Story.

https://www.theawl.com/2013/02/the-man-behind-the-brilliant-media-hoax-of-i-libertine/

if you want to think about IN THE PRIVACY OF YOUR OWN HOME the topic of immortality given and the persmenant punishment of the non-elect

https://markmcculley.wordpress.com/2016/05/01/is-hell-where-god-lets-some-sinners-to-live/

https://markmcculley.wordpress.com/2014/12/03/immortality-for-the-elect-alone/

http://rethinkinghell.com/2016/04/09/the-unsaved-in-hell-would-want-to-be-annihilated-to-end-their-suffering-why-this-statement-completely-misses-the-point/

https://markmcculley.wordpress.com/2019/01/02/do-you-have-two-different-blessed-hopes/

https://markmcculley.wordpress.com/2011/06/19/permanent-redemption/

https://markmcculley.wordpress.com/2014/07/08/there-is-only-one-good-death-and-all-other-deaths-are-our-enemy/

https://markmcculley.wordpress.com/2017/12/11/if-spiritual-death-would-save-no-need-for-the-birth-of-the-baby-jesus/

https://markmcculley.wordpress.com/2009/03/31/resurrection-for-the-elect-alone/

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Do You have Two Different Blessed Hopes?

Posted January 2, 2019 by markmcculley
Categories: death, resurrection

Tags: , ,

Titus 2:11 For the grace of God has appeared…..12 instructing us to deny godlessness and worldly lusts and to live in a sensible, righteous, and godly way in the present age, 13 while we wait for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ. 14 Christ gave Himself for us to redeem us from all lawlessness and to cleanse for Himself a people for His own possession,eager to do good works.

Job 19 Then Job answered:
2 How long will you torment me
and crush me with words?
25 But I know my living Redeemer,
and He will stand on the dustat last.
26 Even after my skin has been destroyed,
yet I will see God in my flesh.
27 I will see Him myself;
my eyes will look at Him, and not as a stranger.
My heart longs within me.

According to the Bible, the “blessed hope” for Christians is the coming of Jesus back to earth, and the resurrection of the age to come. According to almost all traditional funeral sermons, the blessed hope is that our “souls” are immortal and can never die.

Yes,sometimes it is mentioned that “the body sleeps and that there will be a resurrection for the body in the future.” But almost no preacher ever sticks to that hope. In about everry case, the preacher gets back to some idea that “we have a body but we are a soul” Supposedly, the body that dies is not the real us, and this means that the real us “never died”.

When you are trading on falsehoods, and not proving anything from the Bible, you tend to contradict yourself. On the one hand, it’s only Christians whe never die. But on the other hand, it’s all humans who never die so that God and the angels will be there with most humans to torture them forever since even those humans will never die.

On the one hand, the body prepared in heaven for us is given to us as soon as we die, and therefore we go to heaven immediately and everybody up there knows us in this new body. On the other hand, the real us is not the body but the soul, and when Jesus comes, that sould which cannot die will be given a new body prepared in heaven.

No, it’s not consistent, but nobody asks any qustions when God’s spokesman with many years of experience assures us that these things are so. These ideas about the soul and the future are so important that to even qustion them would bring into question everything God’s spokespersons have ever said about the gospel.

And that is precisely why I am asking questions and correcting falsehoods. Our hope is not God’s infinite torture of God the Son. Our hope is God’s love for the elect in Christ’s death for the elect alone. Christ’s death is Christ’s righteousness, and that righteousness is the basis of our hope. False ideas about heaven and our souls are a false basis for hope.

Galatians 5:5 Through the Holy Spirit, by faith, we eagerly wait for the hope of righteousness.

There is no future judgment for God’s justified elect after that coming reurrection. Our resurrection itself is one reward from Christ’s righteousness accomplished by His death

John 5:24 “I assure you: Anyone who hears My word and believes Him who sent Me has lasting life and will not come under judgment but HAS passed from death to life.

Luke 9:27 I tell you the truth: There are some standing here who will not taste death until they see the kingdom of God.” 28 About eight days after these words, Jesus took along Peter, John, and James and went up on the mountain to pray. 29 As Jesus was praying, the appearance of His face changed, and His clothes became dazzling white.30 Suddenly, two men were talking with Jesus—Moses and Elijah. 31 They appeared in glory and were speaking of His DEPARTURE (his death), which Jesus was about to ACCOMPLISH in Jerusalem.

Christ’s “departure” in this Bible context is not His ascension or His resurrection. But forty days after His resurrection, Christ departed to heaven John 16: 5 “But now I am going away to Him who SENT ME, and not one of you asks Me, ‘Where are You going?’ 6 Yet, because I have spoken these things to you, sorrow has filled your heart.7 Nevertheless,I am telling you the truth. It is for your benefit that I go away, because if I don’t GO AWAY the Counselor will not SOME TO YOU. If I go, I will SEND HIM TO YOU

It was not Christ’s resurrection or His ascension which accomplished the righteousness which God imputes to the elect. Nor is it Christ’s future second coming which accomplishes the righteousness which God imputes to the elect. Hebrews 9:26 -Now Christ has appeared one time, at the end of the ages, for the removal of sin by the sacrifice of Himself…..28 so also Christ, having been offered once to bear the sins of many, will appear a second time, not to bear sin, but to bring salvation to those who are waiting for Him.

Christ was exalted by going (departing)to die for the sins of all the elect, all of whom will be justified. Christ was “lifted up” by His death not by going to heaven.

John 12:23 Jesus replied to them, “The hour has come for the Son of Man to be glorified. 24Unless a grain of wheat falls to the ground and dies, it remains by itself. But if it dies, it produces a large crop…..27 Now My soul is troubled. What should I say—Father, save Me from this hour? But that is why I came to this hour. 28 Father, glorify Your name!”…32 As for Me, if I am LIFTED UP from the earth I will draw all people to Myself. 33 Jesus said this to signify what kind of DEATH HE WAS ABOUT TO DIE 34 Then the crowd replied to Him, “We have heard from the scripture that the Messiah will remain forever. So how can You say, ‘The Son of Man must be lifted up’?

John 3:12- If I have told you about things that happen on earth and you don’t believe, how will you believe if I tell you about things of heaven? 13 No one has ascended into heaven except the One who descended from heaven—the Son of Man. 14 Just as Moses lifted up the snake in the wilderness, so the Son of Man must be LIFTED UP, 15 so that as many as who believe in Him will have lasting life. 16 “For God loved the world IN THIS WAY —He gave His One Begotten Son, in order that as many as who believe in Him will not perish but have lasting life.

Our hope is not getting one new body when we die, and then getting a different new body when Jesus comes

John 6:40 As many as who look to the Son and believe in him shall have lasting life, and I will raise them up at the last day”

Revelation 22:20 Amen! Come, Lord Jesus!

I Corinthians 15:23 But each in his own order—Christ first, afterward at His coming those who belong to Christ

1 Corinthians 16:22 as many as love not the Lord Jesus Christ, let them be Anathema . Maranatha.

Philippians 3: 20 our citizenship is in heaven, from which we also eagerly wait for a Savior, the Lord Jesus Christ. 21 He will transform the body of our humble condition into the likeness of His glorious body

After the resurrection, will we have the new body we supposedly got when we died and went up to heaven? Or will we have the new body given at the resurrection when Jesus comes? Or will we have two new bodies then? And if you chuckle an arrogant laugh and tell us that God will figure it all out, that only reminds me that you have confused your contradictions with God’s revelation.

Philippians 1:20-I hope that I will not be at all ashamed, but that with full courage now as always Christ will be honored in my body, whether by life or by death. 21 For to me to live is Christ, and to die is gain. 22 If I am to live in the flesh, that means fruitful labor FOR ME. Yet which I shall choose I cannot tell. 23 I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. 24 But to remain in the flesh is more necessary on your account.

What are we hoping to gain? The Roman Catholic tradition assumes that “to die is gain” is hope for Paul to get off earth and straight to heaven, and rushes right past any idea of “fruitful labor” FOR ME. 2 Corinthians 4:10 We always carry the death of Jesus in our body, in order that the life of Jesus also be revealed in our body. 11 For we who live are always given over to death because of Jesus, in order that Jesus’ life also be revealed in our mortal flesh.

Instead of preaching a message that could lead to martyrdom and death, most preacers support large armies killing for the sake of their “religious freedom”, and use a Bible text about apostolic suffering to assure their comfortable clients that they will go straight to heaven when they die. Don’t wait. Order it today from Amazon. No need to wait for the “hope that comes from resurrection”, when you can be assured of the hope that comes from having an “immortal soul”. You get a body now as soon as you die, and since no body is the real you, then you can trade that body in for that different new body you get when Jesus comes. But since you are created in the image of God, no body will ever be you, because you are like God. This is the message which is supposedly safe and non-controversial and which will allow us to agree on other more important things.

John 8: 21 Then Jesus said to them again, “I’m going away; you will look for Me, and you will die in your sin. Where I’m going, you cannot come.” 22 So they said: “He won’t kill Himself, will He, since He says, ‘Where I’m going, you cannot come’?” 23 “You are from below,” Jesus told them, “I am from above. You are of this world. I am not of this world. 24 If you do not believe that I am He, you will die in your sins.”

John 17:15 I am not praying that You take them out of the world but that You protect them from the evil one.
John 17:24 Father, I desire that those You have given Me be with Me where I am. Then they will see My glory, which You have given Me because You loved Me before the creation.

Revelation 21 Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, 2 I saw the Holy City coming down out of heaven from God, prepared like a bride adorned for her husband.
3 Then I heard a loud voice from the throne:
Look! God’s dwelling is with humanity,
and He will live with them.
They will be His people,
and God Himself will be with them
and be their God.
4 He will wipe away every tear from their eyes.
Death will no longer exist;
grief, crying, and pain will exist no longer,
because the previous things have passed away.

I Corinthians 15:39 Not all flesh is the same flesh; there is one flesh for humans, another for animals, another for birds, and another for fish. 40 There are heavenly bodies and earthly bodies, but the splendor of the heavenly bodies is different from that of the earthly bodies. 41 There is a splendor of the sun, another of the moon, and another of the stars; for one star differs from another star in splendor. 42 So it is with the resurrection of the dead:
Sown in corruption, raised in incorruption;
43 sown in dishonor, raised in glory;
sown in weakness, raised in power;
44 sown a natural body, raised a spiritual body.
45 it is written: The first man Adam became a living soul. The last Adam became a life-giving Spirit… 47 The first man was from the earth and made of dust;
the second man is from heaven.48 Like the man made of dust, so are those who are made of dust; like the heavenly man, so are those who are heavenly.

2 Corinthians 5: we have a building from God, a lasting dwelling from the heavens, not made with hands. 2 Indeed, we groan in this body, desiring to put on our dwelling from heaven. 3 wHEN we are CLOTHED we will not be found NAKED . 4 Indeed, we groan while we are in this tent, burdened as we are. WE DO NOT WANT TO BE UNCLOTHED but clothed, in order that mortality be swallowed up by life. 5 And the One who prepared us for this very purpose is God, who gave us the Spirit as a down payment. 6 So, we are always confident and know that while we are at home in this body we are away from the Lord and the Lord is way from us.

7 Because we walk by faith, not by sight, 8 and we are confident and to be out of this body and at home with the Lord.
NOTICE that the text does NOT say–“to be out of this body is to be at home with the lord”. Our hope is the Lord’s coming and our resurrection in the new spiritual body from heaven

In 2 Corinthians. 5:8, in context,
1. The hope expressed in the context is that of resurrection (2 Cor. 4:14);
2. The “earthly tent” is our present mortal body (5:1a);
3. The “building from God” , the house from heaven” (5:1b) is our future resurrection body;
4. The clothing metaphor (2-4) elsewhere is used of the resurrection (1Cor. 15:53-54);
5. The “swallowing up” of the “mortal” by “life” occurs at the resurrection (1Cor. 15:54);
6. It is in anticipation of this hope that we “groan” (2,4 Rom. 8:22f);
7. Paul’s use of such terms as “naked” (c.f. 1Cor. 15:36-27 with 42 and following) and “unclothed” describe the intermediate state and it is clear from the passage under consideration that Paul does not desire to be in this state (3,4) despite how Paul’s Greek contemporaries may have thought

2 Corinthians 5:10 Therefore, whether we are at home or away, we make it our aim to be pleasing to Him. 10 For we must all appear before the tribunal of Christ, in orer that eachbe repaid for what he has done in the body, whether good or worthless. 11 Therefore, because we know the fear of the Lord, we seek to persuade people.

Those who teach an universal atonement (which then fails to atone!) use II Corinthians 5:15 to try to prove that Christ died for everybody. They assume that we want to tell everybody to live for Christ. The false gospel tells us, that, in order to tell everybody what to do, we first need to tell them that Christ died for them. But 2 Corinthians 5:15 is about a substitutionary representation. The same all for whom Christ died is the all who died. This death is not light and life for those who are already born justified. This death is death by legal imputation.

Since the judgment for all whom God loves (the elect) has already happened in Christ’s death, there will no future judgment for Christians. There will not even be a side-judgment where extra goodies and rewards are passed out. Why then is the text, II Corinthians 5, which is talking to Christians, bringing up the judgment? The answer is that Christians are being told in this text that they are “ambassadors” to those who are still in condemnation.

Some of those who are still lost are the elect, who even though God loves them and has always loved them, are right now ignorant of the gospel. And since the ambassadors to whom Paul is talking don’t know which of the lost are elect or not, they are to present the good news to all sinners, and to command all sinners to “ be reconciled”. The ambassadors do NOT say—-some of you have already received the reconciliation but just don’t know it. The reconciliation is received passively (by imputation) and that has not yet happened for those who are still ignorant of the gospel and still living in legalism. Look back at the time language of Romans 5:10-11—“now that we are reconciled, we shall be saved by His resurrection. We rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.”

So why is Paul bringing up the judgment seat, when Christians have already passed through the judgment by imputation? Paul brings up “the fear of God” (2 Corinthians 5:11) because the justified ambassadors need to remember that there are lost people around them who have not yet been justified who need to hear the gospel and be commanded to be reconciled.

We don’t say: well if Christ died for them, then they are already reconciled and justified. They are not. Nor do we say: well, anyway, it’s sure to happen. God works in history. God imputes in time what Christ has paid for in time. And God uses the gospel as the message heard and believed by the elect as they are being justified John 5:24 As many as who hear My word and believes Him who sent Me has lasting life and will NOT COME UNDER JUDGMENT but has passed from death to life.

I know that my Redeemer liveth, and that H e shall stand at the latter day
Upon the earth. And though worms destroy this body, yet in my flesh shall
I see God. (Job 19:25-26)

For now is Christ risen from the dead, the first fruits of them that
Sleep. (I Corinthians 15:20)

Most Ameriicans Think You Get to Vote On If Christ’s Death Works For You

Posted January 2, 2019 by markmcculley
Categories: arminians, atonement, election

Tags: , ,

https://www.orlandosentinel.com/opinion/sns-201812240019–tms–cthomastq–b-a20181225-20181225-column.html

Cal Thomas, in his column for Christmas 2018, claims that his readers are free to accept or reject the claim of the gospel, but not free to “reinvent” the gospel. “To change the message to fit your beliefs and
choices” The column presumes that Cal Thomas himself has a true definition of the gospel. But the reality is that Cal Thomas has a
false gospel, which is not a version of the true gospel, but bad news which has no hope for anybody.

Here is the Cal Thomas version—“Like a gift under the tree, the transaction is not complete until the one for whom the gift isintended receives it. If anyone refuses a gift, the transaction is incomplete, its purpose thwarted.

This is a version of the gospel quite different from the original “on whom God favors”. It is “another gospel”, which is not the gospel. Instead of being about Christ’s deathfor the sins of those of God’s good pleasure, the faals gospel of Cal Thomas changes the theology into something about human good pleausre, something about “peace tothose who use their free will correctly”

The Thomas perversion of the gospel is not about us depending on God, but about God depending on us to complete God’s purpose and mission. According to Thomas, the death of Jesus can and does fail because what Christ did now all depends on our choices

On the one hand, Thomas seems to disapprove of a “world in which humans choose to live as they please, rather than be transformed.”. On the other hand, Thomas teaches a false gospel in which even the success of Christ’s incarnation and death depends on how “humans choose to live”. Where the Bible teaches that we sinners are unable to live right or choose right, and need God to transform us and change our wills, Thomas agrees with the world that we are aallowed to “choose what weplease”. The false god Thomas worships is not permitted to change our decisions but intead merely leaves us with “the consequences of unbelief”.

Thomas has no idea of us having being born in original sin, in guilt and shame before God and unable to make right decisions.Thomas seems not to want us to be atheists and depend only on ourselves (we need big armines), but Thomas also only wants an idol god who will gives us rules and decisions so that the outcome depends on us . For Thomas, the only sin that matters is “unbelief of the good news”. For Thomas, either other sins never matter or all those other sins have been provided for, but the bad news is that Thomas does not believe that God interferes with “belief or unbelief”

According to Thomas, Christ may have entered the world without our consent, but nevertheless that means nothing unless we ourselves vote Jesus into our own hearts, and for that “transaction”, Jesus does not
have his permission to “enter into our hearts” unless first our hearts (which presumably need to be transformed) “let Jesus in”.

This is not only a hopeless message but also a false message, one in which Thomas has substituted his own worldly American ideas about how God must deal with humans.

Luke 2: 13: “Suddenly there was a multitude of the heavenly host with the angel, praising God, and saying: Glory to God in the highest
heaven, and peace on earth to people God favors

John 10:14 “I am the good shepherd. I know My own sheep, and they know Me,15 as the Father knows Me, and I know the Father. I lay down My life for the sheep.

Ephesians 1:5 God predestined us to be adopted through Jesus Christ for Himself, according to His favor and will, 6 to the praise of His glorious grace that God favored us with in the Beloved.

Romans 9: 22 And what if God, desiring to display His wrath and to make His power known, endured with much patience objects of wrath ready for destruction?

More and More United to Christ? More and More Justified?

Posted December 14, 2018 by markmcculley
Categories: faith, union with Christ

Tags: , , ,

Heidelberg Caatechsim Q.76. What is it then to eat the crucified body, and drink the shed blood of Christ?

A. It is not only to embrace with believing heart all the sufferings and death of Christ and thereby to obtain the pardon of sin, and life eternal; but also, besides that, to become MORE AND MORE UNITED to his sacred body, by the Holy Ghost, who dwells both in Christ and in us; so that we, though Christ is in heaven and we on earth, are notwithstanding “flesh of his flesh and bone of his bone” and that we live and are governed forever by one spirit.

Mike Horton, Justification, volume 2, (New Studies in Dogmatics , p449—Union with Christ is not actually an element in the order of salvation but an “umbrella term” for the order as a whole.

Horton, p450—“The Holy Spirit grants us faith to be united to Christ.”

Horton, p451—“Union is not a goal but the source”

Horton, p455–“There is no union with Christ which is not union with the visible church”

Horton, p467–Calvin goes beyond Luther by stressing the more and more
aspect of salvation

Horton, p471—” Logical priority does not determine basis”

Horton, p487—“the goal of union”

Horton—-“a person can become a member of the covenant of grace without truly embracing the word that is preached. All persons in the covenant are to be threatened with the consequences of apostasy. Some belong to the covenant community and experience thereby the work of the Spirit through the means of grace and yet are not regenerate.. Thus we have a category for a person who is in the covenant but not personally UNITED BY LIVING FAITH to Jesus Christ”

Nathan J. Langerak— “Cnsequent conditions” are new conditions of
salvation imposed on the saved person because the person is now saved.”

https://rfpa.org/blogs/news/the-charge-of-antinomianism-3-against-an-unconditional-covenant

Does “living the gospel” equate to attending the true visible church in order to receive grace by means of the sacrament? Is it possible to be justified before God without being united to the true visible church? Is the Protestant Reformed Church (which denies that the gospel is an offer) the true visible church? Is the Orthodox Presbyterian Church (which insists that the gospel is an offer) the true visible church?

This essay is not mainly against the idolatry of “the church” or thinking you have to go to “the church” in order to get water, in order to have something to believe in, in order to receive and continue to receive grace. God has not predestined “the church” to be the “means of grace”, but that’s not my concern now.

My argument instead is that we are either in Christ or we are not. There is no such thing as being “more united” to Christ because of eating the “sacrament”. There is no such thing as being more and more united to Christ. We are either sanctified and set apart in Christ or not. We were elected in Christ or not. If we were not elected in Christ, then Christ never died for our sins and we will never be placed in Christ’s death and justified. If we were elected in Christ, then Christ died because of our sins (Romans 4:25), and when God gives the elect the reward of Christ’s death by means of legal imputation, these elect are justified and will be resurrected to life.

Romans 5:17 how much more will those who receive the overflow of grace and the gift of righteousness REIGN IN LIFE through the one man,Jesus Christ…18 through one righteous act there is life-giving justification…21 as sin reigned in death, so also grace will reign through righteousness, RESULTING IN LASTING LIFE through Jesus Christ our Lord.

The one who is justified now is not only legally free from some sins but from ALL SINS

John 5:24 As many as who hear My word and believe Him who sent Me has lasting life and will NOT COME UNDER JUDGMENT but HAS PASSED from death to life. 25 I assure you: An hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live.

I think that John 5: 24 shows that there is no process of justification. Justification is NOT something you have more or less. Being placed into Christ’s death is NOT something that increases or decreases. But if you confess that “union” comes before justification, and if you say thaat “union” increases, I think the likely result will something like a Lutheran “justified again every day” (or some days not justified, when you don’t attend the sacrament, or when you don’t have faith at the sacrament).

Romans 6:7 “For one who has died has been justified from sin. 8 Now since we have died with Christ, we believe that we will also live with him. 9 We know that Christ, being raised from the dead, will never die again; death NO LONGER has dominion over him. 10 For the death he died HE DIED TO SIN once for all time.

This is NOT a “two aspects” justification. This is NOT a “progressive justification”

If you have been placed into Christ’s death, then you will not need more grace when you sin than when you don’t sin. Being in Christ’s death does not give you the grace of sinning less so that you need less grace. You either have Christ’s death as your death or you do not have Christ’s death as your death.

Benjamin Keach, The Biblical Doctrine of Justification Without Works, Solid Ground Books, Birmingham, Alabama USA, 2007, p 80—“ “Once we are justified, we need not inquire how a man is justified after he is justified. By that righteousness of Christ which is out of us, though imputed to us, the Justice of God is satisfied; therefore all Works done by us, or inherent in us, are excluded in our Justification before God.”

Romanists say that justification includes progress in holiness. The Reformed say that nobody can be justified without “the double grace” of progress in holiness.
What’s the practical difference?

Beale, New Testament Biblical Theology, p 516—My view is compatible
with Snodgrass (Justification by Grace–to the Doers:An Analysis of the
Place of Romans 2 in the Theology of Paul) who holds that justification excludes ‘legalistic works’ done to earn justification but INCLUDE an evaluation of IMPERFECT works done by us through the Spirit…

I keep asking. Does being “united” to Christ mean that the distinction between promise and demand is removed in such a way that those justified today still need to be justified tomorrow by the “consequent” instrumentality of works done after one is justified? Now that we are “united” to Christ,is the promise of the gospel no longer any different from the demand of the law that we do what God says to do in order to stay “united” to Christ or to be “more united” to Christ?

Those who teach that “union with Christ” is an “umbrella term” which includes all the blessings in no particular order almost always end up saying that faith comes in order before “union with Christ” and that “union” comes in order before God does any imputing. Some of these “Reformed” folks are so Arminian that they make it sound like God only imputes your sins to Christ after you “execise your faith” and consent to the offer and then after that you are “united to Christ by working faith”. And most of them who say that “union” means all the blessings end up defining “union” as only the one blessing which they say is “the presence of the person of Christ in you” before God ever does any imputing.

They insist that it is “antinomian” to deny that faith comes first in the order of salvation before “union with Christ” and the presence of Christ indwelling internally in our eternal souls.

I agree that there are antinomians who deny that the gospel commands faith.

Romans 1:17 The righteous will live by faith

Antinomians teach that it is only Christ who lives by Christ’s faith and that Romans 1:17 is not about anybody else believing

But this real antinomianism is no excuse for NEONOMIANS who say that faith includes works, or who say that faith is righteousness.

Yes, antinomians are wrong to say that sinners are justified beforeand without faith. But it is not wrong to say that God imputes Christ’s death to the elect (those are the only ones whose sins were imputed to Christ) in order to the work of the Holy Spirit creating in the elect faith in the gospel.

Antinomians say that sinners are justified regardless of their faith in Christ.
Antinomians argue that saying that we can’t be justified without faith
in the gospel means a salvation not by grace

But Romans 4:16 This is why the promise is by faith, IN ORDER THAT IT
BE ACCORDING TO GRACE

Antinomians teach that our faith should be in Christ’s faith

But Romans 6:17 teaches that not only is Christ the object of faith
but that Christ is present in power to create OUR FAITH IN CHRIST.

Romans 6:17 you obeyed from the heart that gospel doctrine to which
you were transferred

Galatians 2:16 no one is justified by the works of the law but by
faith in Jesus Christ.

Isaiah 28:16 as many as who believe on Him will not be put to shame

Nobody who bothers to read this essay should say that I deny that faith in Christ is not necessary for justification before God. What I deny is that God’s imputation of Christ’s death to the elect sinner comes only after God has already come to indwell the elect sinner by Christ’s Spirit.

The Reformed Confessions teach (but do not prove) that regeneration must come before imputation. These confessions also incorrectly teach that what God imputes (after regeneration, they say) is not the death of Christ but instead
that the law-keeping of Christ is imputed. These Confessions teach that Christ’s death is not the righteousness to be imputed, but rather His incarnate law-keeping. No hope in Christ’s death alone, they say.

And the death of those who do not consent to the “Reformed free offer” (consent in order to be united to Christ) is not they say the punishment for sin because they say that you have to exist to be punished and therefore they say that those who do not consent to God’s law (which for them ultimately the same as God’s gospel) must continue to sin forever and never die.

BUT THE PRIORITY IN JUSTIFICATION MUST ALWAYS GO TO CHRIST’S DEATH IMPUTED.

The reward of Christ’s death is not grace for Christ but justice for Christ

The reward of Christ’s death (righteousness) will be given to all the elect

The reward of Christ’s death (righteousness) is grace for all for whom Christ died

I Peter 1:18 For you know that you were redeemed from your empty way
of life inherited from the fathers, not with perishable things like
silver or gold, 19 but with the precious BLOOD of Christ, like that of
a lamb without defect or blemish. 20 CHRIST WAS CHOSEN before the ages
but was revealed at the end of the ages for you 21 who through Christ
are believers in God, who raised Christ from the dead and gave him
glory, so that your faith and hope are in God.

II Peter 1:1 To those who have obtained a faith of equal preciousness
with our faith through the righteousness of our God and Savior Jesus
Christ.

Many Reformed folks seem to think that if you don’t use certain words like “merit” or “earning” or “justification”, you can teach that there is MORE “sanctification” and MORE adoption and MORE assurance by means of your efforts and works. They teach that,after you are a watered Christian, then there is no more antithesis between faith and works, or between law and gospel

Richard Gaffin, by Faith not by Sight, p103–“The law-gospel antithesis enters not by virtue of creation but as the consequence of sin. The gospel is to the purpose of removing an absolute law-gospel antithesis in the life of the believer. With the gospel and in Christ, united to him, the law is now my friend.”

In reponse to Gaffin, there was no grace before Adam’s sin and no need for grace. The tree of life in the garden was not the church, nor was that tree an “offer” to be given lasting life by means of not sinning. The law commandment—if you sin, you surely die—was NOT the gospel. But God’s command was a real threat, NOT that sinners would live forever in torture in some place separated fro God. God’s ccommand to Adaam was a threat of DEATH

Second, again in response to Gaffin, law still accuses of sin after Adam’s sin. Even after we become Christians, even after we are in Christ’s death by God’s legal imputation, Christians still sin and their sin is still sin. This sin is against law, even though their sin no longer brings them into condemnation and death.

There are NOT two kinds of works, one of which kind of works gains you MORE AND MORE blessings. The blessings of salvation come to the justified elect, not because of ANY KIND OF works.

The blessings of salvaton only come to those for whom Christ died, after God places them into Christ’s death.

Gaffin and many others (including Mike Horton) teach that it’s not only Christ’s death (because of sins) which justifies. They teach that Christ’s resurrection enables us to have faith which enables us to have “union” which they desecribe as an internal energy indwelling inside us which changes our inner disposition. They deny that God imputes Christ’s death to the ungodly unregenerate.

They keep teaching that Christ’s rightousness is only imputed after “union” and that “union” is only after the faith.

I keep asking –how do you get faith to receive Christ inside you if this internal Christ (by His Spirit) is not already inside you?

If “union” whereby the Spirit gives us Christ is for all practical purposes some kind of “regeneration”, and if regeneration is an ongong process, how is it that any “justification” coming after this “union” could possibly be EITHER OR? Either you are now justified or you are not now justified!

The order that puts faith before union and union before imputation results in justification as a process. Not only do you have MORE AND MORE “union” and MORE AND MORE “sanctification”, but you have MORE AND MORE justification. You have justifciation of those who are already supposedly justified.

Moo, (“Justification in Galatians”, p 172, Understanding the Times)—”Nor is there any need to set Paul’s “juridicial” and “participationist” categories in opposition to one another (see Gaffin, By Faith Not By Sight, p 35-41). The problem of positing a AN UNION WITH CHIRST THAT PRECEDES THE ERASURE OF OUR LEGAL CONDEMNTION…….. CAN BE ANSWERED IF WE POSIT, WITHIN THE SINGLE WORK OF CHRIST, TWO STAGES OF “JUSTIFICATION”, one involving Christ’s payment of our legal debt–the basis for our regeneration–and SECOND OUR ACTUAL JUSTIFICATIONn-stemming from our union with Christ.”

Bradley Green, Covenant and Commandment, IVP, 2014, p 63—-“ SOME think that Christ’s work must be kept totally and utterly sequestered from Abraham’s work and from our work. But it is not necessary to say that there are no conditions where grace reigns. Does it not make more sense to simply say that within a gracious covenantal relationship God moves his covenant people to obey him more and more?

Faith is NOT our “consent or assent to the offer”. God commands all sinners to obey the gospel. We must not change the gospel so that we falsely teach that Christ died in some way for all sinners. Christ never needed to die for anyone in order to command everyone to believe the gospel.

My first concern in this essay is to ask for definition of “union with christ”. Indeed, I think we need to stop using the expression and always be more specific. Those God loves are elected IN CHRIST from before the ages. This is the beginning and source of eveything. But the phrase “union with Christ” is often used to talk about “Christ in us”. Almost always the distinction between “us in Christ” and “Christ in us” is not spelled out, but the assumption is that the Spirit of Christ has to be in us before we can be legally placed into Christ’s death. Instead of teaching that Christ’s resurrection is because of the certain justification of all for whom Christ died, is is more often mistakenly taught from Romans 4:25 that Christ’s resurrection is in order to our justification and therefore the power that raised Christ from the dead needs to work to regenerate us inside beore God can impute Christ’s death to us.

It is mistakenly taught from Ephesians 2 that resurrection with Christ is regeneration. But Ephesians 2 teaches a legal identity with Christ’s death and resurrection. Christ’s resurrection was not Christ’s regeneration. Christ’s death was a result Christ’s legal condemnation (for imputed sins). Christ’s resurrecton was a result of the certain legal justification of all for whom Christ died.

Marcus Peters gives us the false (normal) order: “We are not united to Christ because we have been justified. It is quite the other way around: we are justified because we have been united to Christ, who is himself our justification.”

https://www.crossway.org/articles/10-things-you-should-know-about-union-with-christ/

EITHER you are dead or you are not, but the argument is that, yes you
are either married or not, but that married people get closer and
closer (or not). If these Reformed theologians don’t have Bible texts that say what their confessions say, they just repeat the confession. HC 76 BUT
ALSO BESIDES THAT that, to become MORE AND MORE UNITED to his sacred
body, by the Holy Spirit, who dwells both in Christ and in us.

This teaching about a process of justification, part of which depends on God-enabled grace-enabled working on our part is not something new. It goes all the way back to Augustine and the beginning of the false sacramental Roman “church”.

Augustine–There is a sense in which faith is rightly distinguished from works,
because there are two different kinds of works. There are works that “appear good” but do not refer to Christ, i.e. do not have love of Christ as their source and end or goal. But there are other works that are truly good, because they have love of Christ as their source and goal. Faith is of the latter sort of work, because faith works by love, and has Christ as its source and goal.

Machen, Notes on Galatians, p178–”You might conceivably be saved by works or you might be saved by faith, but you cannot be saved by both. It is ‘either or’ here not ‘both and’. The Scripture says it is by faith. Therefore it is NOT works.”

Machen– “According to modern liberalism, faith is essentially the same as ‘making Christ master’ of one’s life…But that simply means that salvation is thought to be obtained by our obedience to the commands of Christ. Such teaching is just a sublimated form of legalism.”

Machen– What good does it do to me to tell me that the type of religion presented in the Bible is a very fine type of religion and that the thing for me to do is just to start practicing that type of religion now?…I will tell you, my friend. It does me not one tiniest little bit of good…What I need FIRST of all is not exhortation, but a gospel, not directions for saving myself but
knowledge of how God has saved me. Have you any good news? That is the
question that I ask of you. I know your exhortations will not help me.

But as Horton suggested, the Reformed also have a “more and more”. Not only Calvin but Machen has a SECOND thought. “The works which Paul condemns are not the works which James condones. ”

Gaffin and Moo and Beale and Norman Shepherd now quote Machen’s second thought. Horton quotes Machen’s first thought without ever mentioning what Gaffin and Mooe and Beale teach.

I agree with Cunha (The Emperor’s New Clothes) that justification is NOT BY WORKS. Justification is not by works before justification, and not by works after justification I reject “process justification” . I reject “justified but continuing to be justified” I reject “justification not yet justification.”

Rick p—“Why would I put myself through the ordeal of discipline, sacrifice, and sweat, much less risk-taking business endeavors, if I can have a wonderful life without working for it?”

https://heidelblog.net/2014/05/berkhof-on-the-necessity-of-good-works/

http://www.presenttruthmag.com/archive/XXXII/32-3.htm

Reformed Baptist Jimmy Demoss Wants Less Gospel and More Works to get Rewards

Posted November 2, 2018 by markmcculley
Categories: arminians, election

Tags: , , ,

On the first page of his “Gospelism Exposed”, Jimmy Demoss refers to some “Primitive Baptists who did not believe that one had to believe the gospel to be saved”. For the rest of his 102 page rant against those who put too much emphasis on the gospel, Demoss attempts to define the gospel in terms which would leave out from the gospel each and every one of the “five points”

Therefore if you deny total depravity and insist that “divine activity” depends on human ability, Demoss would say that this has nothing to do with the gospel “you have to believe to be saved”. Therefore if you believe that God’s election is based on the human condition of believing, Demoss would say that this has nothing to do with the question of which gospel you need to believe.

John 10:26 Jesus: But you don’t believe because you are not My sheep. 27 My sheep hear My voice, I know them, and they follow Me.

But Demoss believes that, even if you reverse this and believe that “people are not sheep because they don’t believe”, this still has nothing to do with the gospel you need to believe. Demoss teaches that the sheep of Jesus do not necessarily listen to or obey the gospel Jesus preached . Sure, Jesus said, if you are elect you will believe, and if you are not elect you will not believe. Demoss denies that anybody who believes the gospel needs to agree with Jesus about that. First of all, Demoss teaches that you can completely disagree with Jesus and say instead that “you become a sheep because you believe”. Second, and this is what Demoss most
continually stresses, if you are lost, you should only pay attention to what is taught in the book of Acts (not in the gospel of John).

Demoss teaches that, whatever gospel may be taught by Jesus in the gospels, or by the apostles in the epistles, the lost should only pay attention to the gospel found in Acts. Without speculating about all his motives for his dogma about “only in Acts”, we have to ask where the Bible teaches “the gospel for the lost is only in one place” and “the gospel for the non-lost is found in other places”. Is Demoss a dispensationalist, with one gospel for some people, and another gospel for another time and place and people? Does Demoss so hate the doctrine of unconditional election that Demoss deceives himself that the doctrine of unconditional election is not to be found in the book of Acts?

Does Demoss believe that Christians after they are “saved” (justified before God?) move on to some second stage where they don’t need the gospel anymore, and that these “already saved” people only need the law in order for them to engage in “the human activity” which will bring them “greater rewards”? Does Demoss think that once Christians are “saved”, they then have to prove to themselves (and others) that
they got saved by believing “the gospel for the lost in Acts”?

Does Demoss think that the way Christians get assurance (and rewards!) is to obey enough of God’s law? How much of God’s law does one have to obey to prove to yourself that you believed the gospel? Is it enough obeying the law to live as right as most of the other people in your church? Or would be better to focus on your sins and to wonder about yourself (and others) if you are living well enough to be sure that you believed (the gospel for the lost)? Was Demoss himself “saved” by means of a gospel found only in the book of Acts?

Mr Demoss writes as an arrogant and self-righteous man of religion. Not only does he think that he’s living right enough to know that he is saved but he seems to think that everything in the Bible (besides the
book of Acts) is only for mature well grown second stage Christians like himself.

John 9: 34 “You were born entirely in sin,” the Pharisees replied, “and are you trying to teach us?” Then they threw the sinner out

Here’s the gospel Jesus taught in John 10:3 The sheep hear his voice. He calls his own sheep by name and leads them out. 4 When he has brought all his own outside, he goes ahead of them. The sheep follow him because they recognize his voice. They will never follow a stranger; instead they will run away from him, because they don’t recognize the voice of strangers.

Demoss believes that you can completely reject any idea of God’s effectual calling and still believe the gospel (for the lost in Acts). Where Jesus teaches that His sheep will listen to Him, Demoss teaches that we become sheep by believing a different gospel than Jesus taught, one that leaves out election—, whatever Jesus said is law or something not necessarily for today, but not good news for a lost sinner, according to Demoss. While lost sinners may not recognize the voice of Jesus, they have another gospel in the book of Acts which will not be so complicated (ie, offensive) to them.

In John 10, Jesus teaches that He will only die for the sheep and that the sheep will only believe His gospel because they are His sheep for whom He died. But this kind of thing, while it may be accepted in some advanced theology class for people like Demoss who like to study books, this kind of talk about election being about who Jesus died for, is ruled out by Demoss as being a suitable gospel for lost people to ever need to hear.

John 10: 14 “I am the good shepherd. I know My own sheep, and they know Me,15 as the Father knows Me, and I know the Father. I lay down My life for the sheep.

Demoss believes that you can (and should) be ignorant about any idea of Christ having died only for the sins of elect, and this will make it more possible for you to believe (the gospel for the lost in Acts). In fact, the gospel Demoss wants sinners to hear does not get into any doctrine about what Christ’s death means or about atonement or propitiation which justly pays for sins, so that it would be unjust for those sinners (the sheep) to pay for their sins. Demoss wants to have a different gospel than Jesus teaches in John 10, a gospel that only tells the fact that Christ died and rose again. This is why Demoss writes 102 pages against “Gospelism”. He writes, “this is the name I gave this group because of its almost complete emphasis on the gospel”. But then Demoss adds—“or what they claimed was the gospel”.

It seems to me that Jimmy Demoss is trying to have it both ways. On the one hand, he wants to say, if you agree that Jesus died and rose again, then you are saved if after that you live right. But on the other hand, Demoss suggests that “this group” believes what they claim is the gospel but what is not the gospel. Does this mean that, if we believe the gospel taught by Jesus in John 10, we are not believing
the gospel and therefore we are not saved (since we have the wrong gospel?)

Demoss cannot seem to say that straight out—these people are lost because they believe the false gospel. To say that, he might have to talk more about what is the doctrine of the true gospel. Instead, Demoss switches to the idea that those in this “group” are not living right. The people in this group are wanting to sin, which is why they have this different gospel about Jesus dying only for the sheep. Thus Demoss writes “many of these people have a little or no connection to a Christian church and have no accountability.”

Instead of telling us that we have a false gospel and teaching us what the true gospel is, Demoss focuses on living right. And it doesn’t matter if you belong to a Methodist or a Lutheran or a freewill church, it’s still a Christian gospel church and if you don’t belong to a church, then you are not living right.

On page 106 (almost to the end of His many pages on how we are all going to be judged according to our works, on the basis of works), Demoss lists several areas in which “people in this group” are not living right. Have I believed enough, these guys must think. For Demoss, this question is not about “is the nature of my saving faith such that it causes me to live and work enough”. Demoss is not being critical about the nature of our faith (as in, are we too dogmatic or too doubtful). Demoss is thinking that saying that Jesus dying only for the sheep is “too much” and so Demoss turns that objection to the object and content of our faith into the accusation that a gospel which includes election is “too much”.

You can say, Jesus died for everybody and that includes everybody, and that “gospel” won’t make anybody ask themselves if they “believe enough”. You can say, well I don’t know but I just feel in my heart that “Jesus died for me”, and Demoss would not object, because that’s not too much for him (even though the Bible never tells any sinner by name before they believe that Christ died for them personally).

But if you agree with the gospel Jesus in John 10 that Jesus died for the sheep, then that’s way too much for Demoss. In point of fact, it’s not enough. Many sinners do believe that Jesus died only for the
elect, and still are not believing the gospel, because along with that truth of His death only for the sins of His elect, these sinners add to that the condition of God causing them to live right. So instead of asking “do I believe in election” (which Demoss rejects as part of the gospel), these sinners instead “do I live right enough to know that I believe” So Demoss fakes some kind of pity for us, with an hypothesis that we can’t be sure that we believe this “extra gospel” about election. But in reality, Demoss is accusing those “in the group” of not living as well as he and those in his church live. He won’t say directly that we have a false gospel. Instead, he wonders if “we observe all the things Jesus commanded”.

Demoss is not asking if we imitate Jesus by not answering evil with evil. Demoss is wondering about us because we have no “affiliation” to a church (like his or the Methodists or some club where there is accountability and dues). DEmoss explains that the gospel is “not enough…The Shepherd does more-much more” (106). But Demoss is not talking about Jesus the Shepherd of John 10, the one who dies only for
the sheep and the one whose gospel the sheep hear. Instead , when Demoss talks about the Shepherd, he is talking about “the elders of the church”. If you are not a member of a church, or if your church does not have elders, Demoss warns, then Jesus dying on the cross is not enough. How are you going to live right, if you are not a member of some church. And if you don’t live right, how are you going to know if you really believe the gospel (the gospel for the lost in the book of Acts)?

You were not Born with your Wedding Clothes on—Dressed in His Righteousness

Posted October 12, 2018 by markmcculley
Categories: atonement, death, imputation, union with Christ

Tags: , ,

You can’t add your own righteousness to God’s righteousness. You have to have your own clothes taken off. You have to be dressed in Christ’s righteousness alone. You can’t wear both kinds of clothes at the same time. It’s all or nothing, not some of both.

Our faith is that what Christ did outside us is now our wedding dress. Our wedding dress is not inside us. Our wedding dress is outside us. Our wedding dress is Christ’s death.

Our Justification is not the righteousness. The Righteousness is Christ’s death. The righteousness is the wedding dress. Those who wear the wedding dress are justified.

Genesis 3: 7 Then the eyes of both of them were opened, and they knew they were naked; so they sewed fig leaves together and MADE FOR THEMSELVES loincloths

Genesis 3: 21 The Lord God made clothing out of skins for Adam and his wife, and He clothed them

Matthew 22:10 So those slaves went out on the roads and gathered everyone they found, both evil and good. The wedding banquet was filled with guests.11 But when the king came in to view the guests, he saw a man there who was not dressed for a wedding. 12 So he said to him, ‘Friend, how did you get in here without wedding clothes?’ The man was speechless. 13 “Then the king told the attendants, ‘Tie him up hand and foot and throw him out.”

Isaiah 61:10 I will rejoice greatly in the LORD, I will exult in my God. For God has clothed me with garments of salvation, God has wrapped me with a robe of righteousness, As a bridegroom decks himself with a garland, And as a bride adorns herself with her jewels.

The gospel of Zechariah 3 3 Now Joshua was dressed with clothes with shit on them as he stood before the Angel. 4 So the Angel of the Lord spoke to those standing
before Him, “Take off his shitty clothes!” Then the Angel said to Joshua, “See, I have removed your guilt from you, AND I will clothe you with splendid robes.

the law of Zechariah 3 7 “This is what the Lord of Hosts says: IF YOU walk in My ways and keep My instructions, you will both rule My house and take care of My courts.

Philippians 3—in order to gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ,

I want to write about our need to be dressed in Christ’s righteousness. We need to have Christ’s righteousness imputed to us. The word “righteousness” is not a magic word. The word needs definition and explanation. The word imputation also need definition and explanation. Even though the righteousness of Christ comes to us By God’s imputation, we also receive God’s righteousness through faith in Christ. Christ is not a magic word. We need the Holy Spirit to teach us to understand who Christ is and what Christ has done because the Holy Spirit does not cause us to believe a gospel we do not understand.

The Holy Spirit causes to us understand the difference between God’s righteousness (God’s character and nature) as DEMANDING righteousness in God’s LAW and God’s Righteousness (as something gained in history by Christ’s death) as REVEALED IN THE GOSPEL. The righteousness of Christ imputed to the elect is Christ’s death for all the sins (commission and omission) of the elect.

The Holy Spirit causes us to understand the difference between law and gospel. “You got to live right” is law. There is a difference between God demanding righteousness and God then (in history, good news) accomplishing once for all time the one act of obedience that SATISFIES God’s demand. Christ’s death for the elect is God’s gift for the elect not in order to get God to love the elect. “Elect” means God’s loved. Christ’s death for the elect is God’s grace to the elect because God loves the elect. Because God loves the elect, Christ died for the sins of the elect to satisfy God’a law.

There is a difference between “imputation” as declaration only and imputation as “declaration after transfer” . We declare God to be just, not because we make God to be just, but because God IS just. We don’t have to transfer anything to God for God to be just and for us to declare that God is just. God is ALWAYS ALREADY JUST. And we say so.

Romans 3:3 What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? 4 By no means! Let God be true though everyone were a liar, as it is written, “ in order That you be justified in your words, and prevail when you are judged.”

I Peter 3:4 Do not fear what they fear or be disturbed, 15 but honor and justify and set apart Christ as Lord in your hearts. Always be ready to give a defense to anyone who asks you for a reason for the hope that is in you.

I don’t want to get sidetracked with these “theodicy” (justify God) texts. But the point is that we declare that God is just because God IS just. We declare Christ Lord because Christ IS Lord.

Romans 3: 25 God presented Christ as a propitiation through faith in His BLOOD, to DEMONSTRATE His righteousness at the present time, so that He would be righteous and declare righteous the one who has faith in Jesus.

My point is simple. God is declared justified, because God is and always has been completely just in the way God does everything, including when God declares some sinners to be righteous. God imputes some sinners as righteous, but God cannot and does not do this without putting those sinners in wedding clothes. God is sovereign but God cannot and will not declare any sinner to be righteous until and unless God transfers to them Christ’s death as their righteousness.

We don’t have to transfer anything to God for God to us to declare that God is just. But God does have to bury us (place us) into Christ’s death as our righteousness in order for God to declare us righteous.

We need to avoid a confusing false gospel in which God is only sovereign and not just in God’s character or in God’s salvation of sinners. God is BOTH just and justifier of the ungodly. The death of Jesus was not merely one way (among many) God could have saved the elect. God does NOT justify by sovereignly causing us to live right

Luke 16:15 And Jesus told them: “You are the ones who justify yourselves in the sight of others, but God knows your hearts. For what is highly admired by people is abomination in God’s sight.

Proverbs 17:15 Justifying the guilty and condemning the just— both are abomination to the Lord.

It doesn’t seem fair. It doesn’t look just. Some sinners get away from their sins. Other sinners sin the same sins, and don’t get away from their sins. Not only the punishment but the guilt of elect sinners is taken away before God by God’s propitiation. God made propitiation (satisfied wrath) by Christ’s death, and this is Christ’s righteousness. Since this does not seem fair, many false gospels teach that you can increase your own blessing and grace by adding onto Christ’s righteousness some additional clothes of your own. Add your own righteousness to Christ’s righteousness ( maybe not for justification but for assurance and other blessings)

Romans 10:3 They disregarded the righteousness from God and attempted to establish their own righteousness, they have not submitted themselves to God’s righteousness. 4 For Christ is the end of the law for righteousness to everyone who believes.

Many false gospels would say–we don’t disregard Christ’s righteousness. We don’t disregard Christ’s death. We only add to that righteousness by living right, and even our living right is from God, even our living right is imparted righteousness infused from God because God enables us to be better than other sinners.

But the Bible teaches that you can’t add your own righteousness to God’s righteousness. You have to have your own clothes taken off. You have to be dressed in Christ’s righteousness alone. You can’t wear both kinds of clothes at the same time. It’s all or nothing, not some of both.

Galatians 2:21 do not set aside the grace of God, for if righteousness comes through the law, then Christ died for nothing.

If your hope and your assurance is found in you living right, you will be thrown out, because you are not yet dressed in the only wedding clothes that God’s righteousness (law) demands. The only wedding clothes accepted are Christ’s righteousness (the gospel—the death of Christ given by God’s imputation).

Now, you may say, this sound complicated, and besides-why does it have to be so all or nothing? Are you saying that only some few people are dressed in Christ’s righteousness? Yes. Are you saying that if a person does not understand and believe in Christ’s righteousness, there is some some doctrinal reason that these people ought to be ashamed of “living right”? Yes, they are despising Christ’s death. If you hope to get any (or extra) blessing by what they do, then you are despising Christ’s righteousenss.

I am not going to ask you questions about how right you are living. Instead, I am going to say that, no matter how you are living, if you DO NOT YET BELIEVE THE GOSPEL, YOU ARE NOT YET JUSTIFIED. if you do not know anything about God’s righteousness, in its demand (law) or as God’s gift imputed (gospel), then you are not yet declared righteous before God. And if you are not yet declared righteous before God, then you are still in your sins, still as you were born, “condemned already” . Your not knowing the gospel yet is not the cause of your condemnation, but your not knowing the gospel yet is evidence of your present condemnation.

Romans 10:3 They disregarded the righteousness from God and attempted to establish their own righteousness, they have not submitted themselves to God’s righteousness. 4 For Christ is the end of the law for righteousness to everyone who believes

If you do not yet know the gospel, then you are not yet submitted to God’s righteousness. And if you are not yet submitted to God’s righteousness, then you are trying to build and add on your own righteousness. I tell you with fear of God—-NOBODY is going to be adding their own righteousness onto Christ’s righteousness. If you are still trying to build your own righteousness, you do not yet have Christ’s righteousness imputed. Those who do not believe the gospel are not yet dressed in Christ’s righteousness. Christ’s righteousness is the end of law. Law always defines what sin is, no matter if you believe or don’t believe the gospel But Christ’s righteousness (death imputed) is the end of the law requirement FOR RIGHTEOUSNESS to everyone who believes.

It is not your believing the gospel that is the righteousness. It is not your believing the gospel that causes God to impute Christ’s death to you. It is not your believing the gospel that causes God to justify you.
But God has not justified anybody who does not believe the gospel. The promise of the gospel is not that you are elect and the promise of the gospel is not that you will believe, but the promise of the gospel (which we teach to anybody and everybody) is that those God dresses in Christ’s righteousness are taught the truth and given understanding of who God is and how God justifies. The gospel is NOT that you personally are justified. Believing the gospel is believing the gospel promise that those who believe are justified before God.

Some of us who don’t want to add on our own righteousness tend to focus only on God’s sovereignty, so much so that we don’t talk about God’s justification. But God’s sovereignty alone is not the gospel. We also need to talk about God’s law demanding righteousness. We need to talk about God’s gospel revealing (by the power of the Holy Spirit) Christ’s righteousness, which is the death of Christ as the end of the law “for righteousness” (for those who believe) Our shit is still shit. Our sin is still sin. The law lawfully used defines the sins of the justified elect. Our justification does not depend on us deceiving ourselves about how much less we are sinning. Either we are justified before God or we are not. Either we know and believe the gospel or we do not.

If God can sovereignly justify you apart from satisfying justice by Christ’s death, then God can sovereignly justify you apart you from you knowing the gospel truth about the atonement. But God cannot and will not.

But if God’s nature is such that God will not save any elect sinner apart from Christ’s death,(and God’s nature IS such) then it is also God’s nature that God will not save any elect sinner apart from them knowing the truth about the justice and effectiveness of the atonement. God will not save by means of a falsehood about the Atonement. Telling the Truth about the Atonement is NOT “adding to the gospel”

Certainly the Lord Jesus Christ did many wonderful things. Jesus resisted Satan’s three temptations. Jesus obeyed the law of Moses.Jesus kept the Ten Commandments. But there is one thing only that Jesus “accomplished” which is the wedding dress of righteousness. Christ died one time only as the only Priest and Sacrifice to obtain and bring in this righteousness. Christ’s death is not “obedience to the law”. Christ’s death is satisfaction of the law (the law requires obedience or death, the law does not say that death is obedience, but the gospel in Romans 5 teaches that Christ’s death is obedience that brings justification.)

When the sin of Adam is transferred to every human person (not when they are teenagers but when they are born), this transfer of guilt is not good news. United to Adam by his guilt transferred to us, we are born “condemned already” and because of that we share Adam’s nature. When the righteousness of Christ (Christ’s death) is transferred to us, this is the good news. On our very inside, we believe the gospel. Having been taught the truth of the gospel, we know and assent to the gospel and we hope in the gospel. We cannot “un-believe the gospel”. Our believing that we ourselves are dressed in Christ’s righteousness is not something different from our believing the gospel. Our faith in the gospel is not our righteousness. Our faith is that what Christ did outside us is now our wedding dress.

Our wedding dress is not inside us. Our wedding dress is outside us. Our wedding dress is Christ’s death at one time in one place, not here, not now, but back then when Christ died as the sin offering for all the sins of the elect.

Romans 4:24-25 “righteousness will be counted to us who believe in Him who raised from the dead Jesus our Lord, who was handed over because our trespasses and raised up because of our justification.”

Christ’s death is counted to us. Our faith is not counted to us as righteousness. Because our faith is NOT righteousness

GOD COUNTS ACCORDING TO TRUTH. God will count Christ’s death as the righteousness for all for whom Christ died.

Our Justification is not the righteousness. The Righteousness is Christ’s death.
The righteousness is the wedding dress. Those who wear the wedding dress are justified.

When God counts Christ’s death to us (buries us into, places us into Christ’s death),then and only then does God declare us righteous (justify us)

Justification happens when God imputes Christ’s righteousness to the elect. Justification happens when God dresses us in Christ’s righteousness.

The word Imputation means two different things. One, the transfer, God’s legal sharing of what belongs to another. God counts the death of Christ as all the doing required by the law. Christ’s death is accomplishment. Christ’s death was Christ willing to die. Christ”s death was active obedience to God. Two, the word imputation means God’s declaration based on truth. We are not “living right” to make up the needed difference. Nothing more is needed for our wedding dress than Christ’s death. We still sin against God’s law. But there is no condemnation to those of who are in Christ Jesus. Because we need no more and no other righteousness before God.

Christ’s death is enough. More than Christ’s death is too much and therefore not enough—-if you are still finding assurance in the way you live, then you are not yet dressed in Christ’s righteousness.

Romans 8: 1 no condemnation now exists for those in Christ Jesus…3 What the law could not do since it was limited] by the flesh, God did. God condemned sin in the flesh by sending His own SON IN FLESH… as a sin offering,

The law is not the gospel. The law cannot be lived anymore than the gospel can be lived. But we are commanded to obey both law and gospel. We are commanded to live by truth of the gospel. Obeying the gospel is not the same thing as obeying the law.

Romans 1:16 “the gospel of Christ is the power of God unto salvation, to every one that believes”

Romans 6: 17 “But thank God that, although you used to be slaves of sin, you obeyed from the heart that pattern of teaching you were transferred to”

1 Corinthians 1:18. “The doctrine of the cross is to us who are saved the power of God”

I Thessalonians 2:13 When you received the message about God that you heard from us, you welcomed it not as a human message, but as it truly is, the message of God, which works effectively in you believers.

II Thessalonians 2:10 They perish because they did not accept the love of the truth in order to be saved. 11 For this reason God sends them a strong delusion so that they will believe what is false, 12 so that all will be condemned—those who did not believe the truth but enjoyed unrighteousness.

God Did Something New, The Lamb was Slaughtered to Bring in the Righteousness (Something that is a Something)

Posted September 3, 2018 by markmcculley
Categories: death, imputation

Tags: , , ,

question from a reader of this blog (ET) —“This preacher says that the righteousness is not referring to God’s essential attribute of righteousness, but is referring to the merits of Christ because Christ obeyed the law and also satisfied the penalty of breaking it. Is the righteousness of Christ one thing or two things or many things? Was Christ’s circumcision His righteousness? Was Christ’s water baptism His righteousness?”

Daniel 9: 24 Seventy weeks are decreed
about your people and your holy city—
to bring the rebellion to an end,
to put a stop to sin,
to wipe away iniquity,
to bring in everlasting righteousness,

Revelation 21: 4 He will wipe away every tear from their eyes.
Death will no longer exist;
grief, crying, and pain will exist no longer,
because the previous things have passed away.
5 Then the One seated on the throne said, “Look! I am making everything new.”

It was not Jesus Christ obeying laws given to Adam and Moses that will save elect sinners
It was Christ’s death that will save elect sinners

Christ’s death was not a revelation of something which always was
Christ’s death was something new in history

A different book was opened, which is the book of life of the Lamb who was slaughtered

Some of those who talk a lot about God’s sovereignty also talk quite a bit about God’s “timelessness”. To hear them proclaim, you would think that the elect were always saved, and never in Adam or needing to be justified. If their speculations about “timelessness” were correct, then the “righteousness” in their gospel would be something Christ always had, and that “righteousness” would not be something new that was “brought in” when Christ died once for all time.

Because if the gospel is about “timelessness” or even about “infinity”, then it makes no sense to talk about a one time sacrifice, in which Christ did not have the “righteousness” which saves the elect until Christ died to obtain that righteousness by propitiation by death. If there is only some “eternity”, then that timeless idea is either “past eternity” (protological eternity) or “future eternity” (eternity after time) . But in any case “eternity” has nothing to do with “News” or anything which ever happened in history.

And if the elect were always justified, and if God always had the righteousness, then the idea of “imputation” is nothing more than God pretending to do something. If there is no before or after, then the idea of some kind of “righteousness” which can be transferred to persons is really a something which is not a something (not a liquid gas or solid, not an objective thing at all).

And if the something is not a something, then why bother to ask if this “something” is legally shared in time or legally shared timelessly(always transferred, always justified, always shared with the Surety.)? If there is no objective “righteousness” gained by Christ’s death, in the sense that it wasn’t there before and now it is there, what’s the point of talking about when God “imputes” that righteousness?

In that case, you would never need to make any distinction between “the righteousness” and “justification” (as in, God justifies based on the righteousness) and instead simply confuse the two words. You could simply say that “justification is righteousness” and “righteousness is justification”, because in reality “the righteousness” is not something new in history. Indeed, because by implication the preacher is telling the gospel story as if the elect were always righteous and always justified because Christ was always righteous and His death was not something new in history that “brought in ” some new righteousness.

But let me say it positively. Christ’s Death IS the Righteousness. Christ’s Death WAS Something New in History. Christ’s death IS not only disclosing something which always was. The words “made” and “became” mean that Christ was not merely explaining Moses or Abraham. Nor was Christ merely replacing Adam.

2 Corinthians 5:21 God MADE Him who knew no sin to be sin on our behalf, in order that we would BECOME the righteousness of God in Him.

Jeremiah 33: 16 In those days Judah will be saved,
…and SHE will be named The LORD Our Righteousness.

Jeremiah 23:6 Judah will be saved,
This is what HE will be named:
The LORD Our Righteousness.

Judah is only named Lord our righteousness IF AND WHEN SHE is legally united to HE who is the Lord our righteousness

I Corinthians 1:30 But it is from God that you are in Christ Jesus, who BECAME God-given wisdom for us—our righteousness

Do you boast in Jesus obeying laws given to Adam and to Abraham and to Moses? Or do you boast in Christ’s death as the righteousness Christ did not have until Christ died?

We become the righteousness. We were not always justified.

Christ became the righteousness. Christ’s attribute of righteousness (always) is not the same as Christ’s death (once in time)to satisfy righteousness for the elect.

Why do so many preachers define the gospel as being about “a combination of death and the righteousness”? They cannot imagine the death of Christ as enough righteousness either because they cannot think of the “righteousness” as something new in history or because they cannot really make much sense of Christ (or anybody) really dying in history. Even if “timelessness” does not mean for them “the eternal pre-existence of souls”, they do think of all humans after birth as living forever, either in heaven or hell. And therefore it troubles these folks to think of the death of Christ—whatever else happened, they know for sure that Christ was never actually dead. Most of them don’t think that Christ went to “infinite torment” after His death. Most of them seem to think that Christ went to “infinite torment” before He died and then immediately straight to heaven. They say things like “the spiritual death was the real death” which by implication means that the physical death either was not real or at least was not ‘the righteousness”.

In any case, it’s not clear for these preachers that the “infinite torment of Christ” (though they would never doubt that this is what the Bible teaches even if they can’t find the text) is the same as “the righteousness”. They preach Christ’s death AND the righteousness, but what is “the righteousness ? is the “righteousness” something that God always had or is the “righteousness” something gradually accomplished over time as Christ obeyed the 612 laws given through Moses? Since nobody is answering that question, perhaps nobody should be asking that question.

John 1: 14
The Word became flesh
and lived among us.
We observed His glory,
the glory as the One and Only Son from the Father,
18 The One and Only Son—
the One who is at the Father’s side—
The Son has revealed the Father

God was not always the creator
but God was always the Father, God was always the Son, God was always the Spirit

The incarnation was not only an instrument of revelation
The incarnation was revelation.
The incarnation is something new that happened in history.
Christ was not always incarnate, but now Christ is permanently incarnate, from now on also human.
Christ did not have the righteousness when Christ was born and sucked on his mother’s breasts, but when Christ died on the cross, Christ obtained a permanent redemption.
Christ did not have that permanent redemption before Christ died.
Christ rose from the dead because Christ had obtained that solid effectual and permanent righteousness.

The justification of the ungodly is a declaration based on Christ’s death as law-satisfaction. Romans 6: 9 We know that Christ, being raised from the dead, will never die again; death NO LONGER has dominion over him. 10 For the death he died HE DIED TO SIN once for all

Romans 6:17 But thank God that, although you used to be slaves of sin, you obeyed from the heart that doctrine you were transferred to, 18 and HAVING BEEN JUSTIFIED FROM SIN, you became enslaved to righteousness.

One of the reasons that so many preachers are not glorying in Christ crucified is that they keep adding “Christ keeping the law” in as the “righteousness” which is imputed, and they do not see Christ’s death as that which gives an elect sinner adoption, justification and regeneration. Some of them argue that, since Christ’s death did not give us God’s election, then it’s also not Christ’s death which gives us all the blessings of election, but rather that it’s Christ “doing what Adam should have done” which is the righteousness imputed.

They see election as what determined for whom Christ kept the law. They see election as what causes sinners to accept Christ’s keeping of the law. But they do not teach God’s election as having chosen Christ to die for the elect alone as the only way TO BRING IN righteousness for them. Why are they adding complication to Christ’s death as the gospel? I think one possible reason is that many don’t see death as the main problem we sinners have. Instead they think “separation from God” is more basic, because they assume that “the wages of sin is death” does not mean that any human sinner ever really dies but instead that some sinners will live forever being tortured by God. They think the satisfaction of this “separation” is “God being close enough and present enough to torture” the separated person. In the case of Christ, they figure, since the Son is infinite, the substitutionary torture can be infinite and yet done in hours or days. In the case of the non-elect, they reckon, God’s justice will never be satisfied, therefore the torture will never end because the torture will never be infinite enough.

But who really says these things? Who bothers to think about such questions? Wouldn’t it simply be better to stick to the gospel and have no fellowship with those who deny future infinite torture for the non-elect? Maybe we all agree that the “infinite torture” of the non-elect will never take away their sins, but that’s what we also had coming to us, and if some odd people won’t agree to that, then forget about them and let’s agree that the elect are saved not by what they do but by the DOING AND DYING of Christ. Let’s agree that the “righteousness” of Christ is not only His death but also His doing what Adam and Moses were supposed to do. And let’s not get into the question if Christ finished that doing before His resurrection, or if His Christ is still doing the work.

Let’s not even get into the question if Christ always had the righteousness. But if God is timeless, then “the righteousness” cannot be something new in history, cannot be something Christ did not always have before. I mean,it all depends on how you look at it. And some of these preachers have four different perspectives (realms) on justification and the rest of salvation. They can not only tell you how humans see it but they can also proclaim how God sees it. And only rude persons would interrupt them on the way to the back of the church to ask any more questions.

There is the permanent sin which can never be forgiven (Mark 3:29).
There is the permanent weight of glory compared with our present historical affliction (2 Corinthians 4:17; 1 Peter 5:10).
There is the permanent house (resurrected body) in the heavens which Christ will bring to us when Christ comes to earth compared to our present body (2 Corinthians 5:1).
There is the permanent destruction the lost will face at Christ’s return (2 Thessalonians 1:9).
There is the permanent judgment that will take place after the resurrection of the dead (Hebrews 6:2).
There is the permanent redemption secured by Christ’s death. Hebrews 9:12, “Christ entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing a permanent lasting redemption.”
As a a permanent lasting punishment does not mean punishing forever but punishment which is final, even so permanent lasting redemption does not mean that Christ is and will be redeeming forever, but rather that by one death, Christ has obtained a redemption which is complete and final. Like a punishment which cannot be reversed, this redemption for the elect cannot be reversed.

This permanent redemption is not the payment of a price without a guarantee that those paid for will be freed from guilt and its consequence death. Biblical redemption secures freedom for each particular elect person so that when that specific person will be (or has been, for example Abraham) joined to Christ’s death, and justified from sin and no longer under law and death.

If death is not our problem, then Christ’s death and resurrection is not the gospel solution. But the Bible good news is that Christ’s death executed by the occupying Roman empire as a falsely accused criminal is the greatest and most valuable SOMETHING that ever HAPPENED IN HISTORY. By that death all the elect shall be given to believe in that death as that which frees us from death. Death is the power of the guilt of our sins.

Romans 6: 9 We know that Christ, being raised from the dead, will never die again; death NO LONGER has dominion over him. 10 For the death he died HE DIED TO SIN once for all

I Corinthians 1: 17 And if Christ has not been raised, your faith is worthless; you are still in your sins. 18 Therefore, those who have fallen asleep in Christ have also perished

Unless we have imputed to us the righteousness that Christ got by His death, we do not have the righteousness which exceeds that of the Pharisess

Galatians 2:21 if righteousness comes by our living by law, then Christ died for no purpose.

If righteousness comes by Christ’s obeying the law, then Christ’s death was for what purpose? What was the purpose of Christ’s physical death if that death is not the righteousness? What was the purpose of Christ’s “spiritual death” if that death is not the righteousness? And while you are answering questions, what is “Christ’s spiritual death”? Is it some time when Christ really became a sinner and lost his faith in God? If our faith in Christ “has nothing to do with the gospel”, so that it’s the “faith of Christ” which is the gospel instead, is the “spiritual death of Christ” the part where Christ had faith or the part where Christ fell into despair? And if these are mean unfair questions to ask, when are you going to stop talking about the “spiritual death of Christ” or about “the faith of Christ”?

Revelation 6: 15 Then the kings of the earth, the nobles, the military commanders, the rich, the powerful, and every slave and free person hid in the caves and among the rocks of the mountains. 16 And they said to the mountains and to the rocks, “Fall on us and hide us from the face of the One seated on the throne and from the wrath of the Lamb, 17 because the great day of Their wrath has come! And who is able to stand?”

Revelation 7: 13 Then one of the elders asked me, “Who are these people robed in white, and where did they come from?” 14 I said to him, “Sir, you know.” Then he told me: These are the ones coming out of the great tribulation.
They washed their robes and made them white in the blood of the Lamb.

Revelation 13: 8 All those who live on the earth will worship him, everyone whose name was not written from the foundation of the world in the book of life of THE LAMB WHO WAS SLAUGHTERED
Revelation 20: 12 I also saw the dead, the great and the small, standing before the throne, and books were opened. But another book was opened, which is the book of life,
Revelation 21: 5 Then the One seated on the throne said, “Look! I am making everything new…7 only those written in the Lamb’s book of life will enter

Christ slaughtered is the new thing! Christ slaughtered is the righteousness!

Romans 6: 9 We know that Christ, being raised from the dead, will never die again; death NO LONGER has dominion over him. 10 For the death he died HE DIED TO SIN once for all

will that preach?
is it true?

Do you boast in Jesus obeying Moses? Do you boast in Jesus replacing Adam? Or do you boast in Christ’s death as the righteousness Christ did not have until Christ died?

We become the righteousness. We were not always justified

Christ became the righteousness. Christ’s attribute of righteousness is not the same as Christ’s death to satisfy righteousness for the elect

2 Corinthians 5:21 God made Him who knew no sin to be sin on our behalf, in order that we would BECOME the righteousness of God in Him.

I Corinthians 1:30 But it is from God that you are in Christ Jesus, who BECAME God-given wisdom for us—our righteousness… as it is written: The one who boasts must boast in the Lord.

Philippians 3: 3 For we are the circumcision, the ones who serve by the Spirit of God, boast in Christ Jesus…

Do we glory in Christ’s circumcised heart by which Christ obeyed the law?
Do we boast and glory in Christ’s bloody death, the anti-type and fulfillment of circumcision and all the Old Testament sacrifices

Jeremiah 9:22 human corpses will fall
like manure on the surface of the field,
like newly cut grain after the reaper
with no one to gather it.
Boast in the Lord
23 This is what the Lord says:
The wise man must not boast in his wisdom;
the strong man must not boast in his strength;
the wealthy man must not boast in his wealth.
24 But the one who boasts should boast in this,
that he understands and knows Me—
that I am the LORD showing faithful love
and righteousness on the earth

God never commanded Adam to die for the sins of others. Being punished by the law is not the same as obeying the law. But does that mean I should not boast in the death of Christ but instead glory in Christ’s law-keeping? I disagree with the following quotation from Charles Spurgeon—“The promises in the Word of God are not made to suffering; they are made to obedience. Consequently, Christ’s sufferings, though they may remove the penalty of sin, do not alone make me the inheritor of the promise. “If You will enter into life,” said Christ, “keep the commandments” (Matthew 19:17). It is only Christ’s keeping the commandments that entitles me to enter life. “The Lord is well pleased for his righteousness’ sake; he will magnify the law, and make it honorable” (Isaiah 42:21). I do not enter into life by virtue of His sufferings –entering the enjoyments of the life eternal must be the result of obedience.”