The Glorious Gospel. 4
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CONCLUSION
"For He has made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him" (2 Cor. 5:21). We sincerely trust that our readers do not feel that we are running out our meditations on this verse to a wearisome length. Its contents are so full, so marvelous, so blessed, that they might well engage our attention profitably for several more pages. Especially so, in view of the fact that there is so very little real doctrinal preaching in this day of superficiality. And even where the people of God have been instructed in the fundamentals of the Gospel, it cannot but refresh and rejoice their hearts to be reminded anew—of that which is the wonderment of angels. On this occasion, we propose to dwell upon the most important expression in our text.
What is connoted by "the righteousness of God" which we are here said to be made or "become" in Christ? To this a threefold answer may be returned.
First, it is a righteousness provided by God, for those who have none of their own. Having lost our original righteousness (when Adam sinned) and thereby fallen under condemnation, God, out of the fullness of His grace, provided a righteousness which met every requirement of His Law and secured our salvation, and which upon our believing is placed to our account—in consequence of which we are acquitted from all guilt and given title to the reward of eternal life. This righteousness is one which differs from all other righteousness that ever was or can be performed. It differs entirely from the righteousness of men and angels, for it is the righteousness not of creatures—but of the Creator: "I the Lord have created it" (Isaiah 45:8). It is therefore a Divine and infinitely excellent one.
Second, it is a righteousness effected by God. The Father created it through the Son, in the same way as by the Son He created the universe (Col. 1:16), and this because the Son is one with Himself; and therefore do we read of "the righteousness of God and our Savior Jesus Christ" (2 Peter 1:1). Of old God declared, "I bring near My righteousness, it shall not be far off, and My salvation shall not tarry" (Isaiah 46:13).
It was during His life on earth, that this righteousness was wrought out by the incarnate Son. It consisted of that perfect obedience to the Law, both to its precepts and to its penalty, which was yielded to it by our Lord Jesus, who is "the mighty God." This is the "everlasting righteousness" which has been "brought in" (Dan. 9:24) by Him. The obedience of Immanuel, confers more honor upon the Law than the obedience of all intelligent creatures (Isaiah 42:21). It was a vicarious obedience which the incarnate Son rendered to the Law, and therefore is He "the Lord our righteousness" (Jer. 23:6).
Thus it is the righteousness of God, not only because it was planned by Him—but also because it was actually performed by the God-man Mediator. At the very moment when He publicly dedicated Himself unto that work for which He came here, He declared, "It is proper for us to do this, to fulfill all righteousness" (Matt. 3:15). Though this flawless conformity to the Law was accomplished by the Son of Man—yet He disclaimed all separate praise for the same: "the Father who dwells in Me, He does the works" (John 14:10). That blessed avowal not only expressed the perfections of His human nature as the obedient Glorifier of His Maker and Father—but also intimates that all which He did was the work also of God, for that Man had been taken into personal union with God, and therefore did He affirm, "I and Father are one" (John 10:30).
Third, it is a righteousness accepted by God. God is satisfied with the obedience which Christ performed in the place of His people, and signified His approval thereof by bringing our Surety from the dead, and seating Him at His own right hand in the heavens. He has received that righteousness as a perfect ransom for us, for it is the price Christ paid to deliver His people from going down to the pit of everlasting destruction, and by which He obtained for them heavenly and eternal glory. And this perfect obedience of Christ, is reckoned to the account of all who are joined to Him by faith. It is legally transferred to them by Divine imputation; as it is written: "even the righteousness of God . . . upon all those who believe" (Romans 3:22). Faith is no part of that righteousness—but it is through faith, that it is received and becomes available for salvation. Faith is the belief of the Divine testimony concerning that righteousness, and trust in Him who is the Author of it. Faith perceives and acknowledges the suitability and excellence of Christ's righteousness, and cordially embraces it.
"That we might be made the righteousness of God in Him." But before we can have a right to anything in Christ, we must be one with Him, we must be joined to Him as our Head, being dead to the Law and married to Him. That union is accomplished through faith, and therefore His righteousness, which becomes ours in this way, is called "the righteousness of faith" (Romans 4:13) and "the righteousness which is of God through faith" (Phil. 3:9). It is called the righteousness of "faith" because faith is the only instrument which God is pleased to make use of, in applying His righteousness. These grand truths are presented to faith, for it is the very nature of faith to seek from its glorious Object—what it has not in itself. The doctrine of vicarious imputation is something which is entirely foreign to human experience, originating with Him whose thoughts are not as our thoughts, and whose ways are as high above ours as the heavens are above the earth.
This righteousness is "upon all those who believe" (Romans 3:22). It is not put into them as their sanctification is wrought in the soul by the Spirit—but is placed upon them as a robe: "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He has clothed me with the garments of salvation, He has covered me with the robe of righteousness" (Isaiah 61:10). It is the spotless garment which is given by the Lord Jesus to those who hear His voice, that they may be clothed and that the shame of their (soul's) nakedness may not appear (Rev. 3:17). It is the "fine linen," clean and white, with which the Bride, the Lamb's wife, is arrayed, for the fine linen is "the righteousness of saints" (Rev. 19:8). Thus Jesus Christ is made by God unto His people, "righteousness" (1 Cor. 1:30)—His righteousness becomes theirs. As our sins were laid upon Him, so His obedience is put upon us. It is not a righteousness wrought by us—but given to and put upon us.
Here, then, is the great glad tidings, the glorious Gospel: that we are made righteousness in Christ. Carnal wisdom cannot apprehend it—but faithcloses with and rejoices in it. However contrary it may be to human reason that guilt should be transferred from the unjust to the Just, and that thesurety righteousness of Christ should be imputed to worthless sinners—yet faith submissively accepts the truth, and thereby do we learn to know the love of Him with whom we have to do. "To the righteousness of Christ, is the eye of the believer forever to be directed. On that righteousness must he rest, on that righteousness must he live, on that righteousness must he die, in that righteousness must he appear before the judgment-seat, in that righteousness must he stand forever in the presence of a righteous God" (Robert Haldane). Well then may we exclaim with the Psalmist, "My mouth shall show forth Your righteousness, Your salvation all the day . . . I will go in the strength of the Lord God, I will make mention of Your righteousness, of Yours alone" (Psa 71:15, 16).
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