October 5, 2007

He Who Knew No Sin Became Sin…

[…] Properly understood, there is no greater truth so full of gospel comfort and power than the doctrine of the imputation of the totality of Christ’s righteousness to the least believer (provided, of course, that believer is no mere professor, but has passed through the straight gate of authentic regeneration). Yes, it is quite capable of abuse and miscarriage; show me a doctrine that is not. The Roman church could not see that God could never impute righteousness on any other basis than what was wrought in Christ, and not only at the cross, but this imputation includes the righteousness that was that was tested and proved through the thirty three and half years of spotless obedience that Christ fulfilled UNDER the law. Only through the imputation of this totality of Christ’s righteousness can God lawfully ‘quicken whom He will’ (Eph 2:1; Jn 5:21; Ro 9:18). In fact, IF the righteousness wrought out in Christ’s humanity were not freely and unconditionally imputed in the full, there could be no new creation, no regeneration, not even faith. Why? Because to grant righteousness on any other basis than Christ’s perfect obedience would indeed be a repudiation of the justice of God. The righteousness required by the law must be fulfilled in full. The debt must be paid in full. The punishment must be suffered in full in order for God to justly justify the ungodly. Otherwise it would be a ‘legal fiction’ indeed.

In other words, apart from such imputation unto the everlasting righteousness of New Covenant justification (compare Jer 32:40; Dan 9:24), forgiveness, or remission of sins, would indeed be arbitrary and unjust. Without the imputation of Christ’s righteousness, there could be no Spirit wrought faith in the heart. In my view, even the Old Testament believers could not have believed were it not for the surety of the Lamb slain before the foundation of the world in the predestinating counsel and foreknowledge of God. Therefore, in a sense, the only righteousness that God can accept is His own ‘perfect and complete’ righteousness as fulfilled in the One, the righteousness that He perfected in the One humanity that qualified to represent the sinner, namely, the second Adam, the Lord from heaven, hallelujah! […]

Jump to full post

reggiekelly

September 28, 2007

“They” Nourished Her…

[…] That has always been our position that God is jealous that His sovereign choice and the sole and unmixed work of His Spirit be mediated through jars of clay. It is on the one hand all Him and nothing of man, but on the other hand, this wholly divine working is mediated through a people bearing His nature, so that “it is not I that does the work” (Jn 14:10; 5:19 see also Paul’s repeated ‘yet not I’s’) but “my Father is working and I work.” It’s the mystery of incarnation of the divine nature in the saints; it is the one in, and through the many, the old dialectic of paradox and mystery that has always stumbled humanism and works religion. This is why God is jealous that this be mediated through a “son of man” company that is in fact the overcoming church, and why the church must, of course, be here to complete the testimony AS the church. This waits on the fullness of revelation, but God is very jealous for the process by which such age-ending revelation comes about, but that’s another topic. Thank you for sending this. It casts a grammatical light on a choice of truth. How we interpret, and what we see in such things is also a reflection on how we are inclined. There is always a choice that reveals the disposition of the heart, even in the interpretation process, regardless of tools, resources, or training. I’m glad you’ve got such a ‘bead drawn’ on these things. […]

Jump to full post

reggiekelly

August 3, 2007

Matters of the Law: From Circumcision to Tithing

[…] Therefore, grace is never the absence of responsibility, but rather the power to fulfill ‘all righteousness’ by a newness of spirit that works by love. This, since nothing counts except what issues out of a new creation (Gal 6:15).

Thus, Paul’s vehemence against the law is essentially directed not against the law, but against the evil presumption that anything within the natural power of man (even the best will and resolve of religious man) could procure righteousness or contribute anything towards justification. That common presumption is always and under all circumstances and dispensations, WORKS. For this cause, Paul said “to whom we gave place, no, not so much as an hour SO THAT the truth of the gospel might continue with you.” Pretty serious stuff. So serious that Paul says to Peter, “if I build again the things that I destroyed, I make myself a transgressor.” […]

Jump to full post

reggiekelly

July 31, 2007

The Key of the Mystery of Israel in the Reign of Grace

[…] Remember, the church, the body of Christ, in continuity with the righteous remnant of the OT, is NOT a NEW, but a ‘newly revealed’ entity (important distinction). Such a revealed entity does not end with the rapture, as held by some. Rather, at the end of Jacob’s trouble, the remnant of Israel that are left are transformed by the same revelation that arrested Paul on the Damascus road. It is this life giving revelation that makes the church the church (Mt 16:17-18), regardless of dispensation, whether now, or in a future millennium. The saved of Israel, together with all that will be gathered to Christ throughout the millennium, will be at that time the born again body of Christ on earth awaiting glorification at the second resurrection, but under a unique stewardship appropriately suited to that dispensation of divine purpose.

So then, who is ‘all Israel’? In Paul’s usage, ‘all Israel’ does not mean all that will ultimately be saved, i.e., the final coming in of all the elect. That is an attractive interpretation, but it does not satisfy the demands of the context. Manifestly, Paul has in mind the national regeneration of Israel at the end of the age.

Nor does “all Israel” mean every Jew, because two thirds will have been cut off out of the Land, and also many will fall in the wilderness of the nations during the desolations of Jacob’s trouble. Rather, the term ‘all Israel’ has in view a phenomenal uniformity of Jewish salvation that will obtain and endure throughout the millennium, extending into final perfection at the second resurrection. […]

Jump to full post