Show Notes
TL;DR The Reformers taught that God legally credits Christ’s perfect obedience to believers—an unchangeable courtroom verdict called imputed righteousness.But Scripture’s emphasis is not on a legal transfer; it’s on union with Christ—a living participation in His life. Our righteousness isn’t Christ’s moral record applied to us, but God’s righteousness shared with us through being in Him. In this view, salvation is relational and dynamic, not static or abstract. Remaining or abiding in Christ is essential; righteousness endures only as long as that union does. The call to holiness is therefore not optional but vital, because our standing before God depends on abiding in the Righteous One, not merely on a past declaration. On Imputed Righteousness and Union with Christ If there was one doctrine that was a signature of the Reformation, held in especially high regard by Calvinists and Lutherans, it was the doctrine of Imputed Righteousness. Imputed righteousness, as taught in Reformed circles, is the teaching that Christ’s sinless life and perfect obedience to God’s law are credited to the believer’s account, as if they themselves had obeyed perfectly. The doctrine is usually expressed in judicial terms, meaning that when Christ’s righteousness is imputed or accounted to the believer, it is like a not-guilty verdict in a courtroom—a once-and-for-all change in the believer’s ledger. In this view, God in a sense no longer “sees” the sinner but His Son instead. In other words, righteousness is treated as a kind of legal fiction—God regarding us as if we had lived a perfect life, even though we have not. There are aspects of the way imputed righteousness is taught that have been held since the earliest days of the church, while other parts originate with Luther, Calvin, and other Reformers. First, let me be clear: I am not denying that righteousness is, in some sense, credited to believers through faith—Scripture plainly teaches this. As Paul writes: “Abraham believed God, and it was credited to him as righteousness.” (Romans 4:3) What I am questioning is how that righteousness is given. The Reformers taught that Christ’s perfect obedience is literally and permanently transferred to the believer’s account. I disagree with that mechanism. The righteousness we receive is not Christ’s moral performance credited to our name but is shared with us through union with Christ. And as we’ll see, that difference is not a small one—it has extremely serious implications. Union With Christ I would argue that in order to understand imputed righteousness, we need to first understand the doctrine known as Union with Christ. If you have read the New Testament, you have likely noticed the repeated phrases “in Christ” or “in Him.” The idea is that, in a mysterious yet very real way, Christians are joined to Christ; we are said to be a part of His body. It is one of the most common themes in the New Testament. For example, Christians are said to be crucified with Christ, buried with Christ, raised with Christ, seated with Christ in the heavenly realms, hidden with Christ in God, alive in Christ, a new creation in Christ, blessed with every spiritual blessing in Christ, redeemed in Christ, forgiven in Christ, justified in Christ, sanctified in Christ, triumphing in Christ, and more. I would argue that the idea of us being “in Christ” is not poetic language but a real thing that happens to a Christian upon salvation. We are literally in Him in the same way that the Holy Spirit is in us. And why not? This is, after all, exactly what Jesus prayed to the Father would happen in the new covenant: John 17:21–23“That they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me.The glory which You have given Me I have given to them, that they may be one, just as We are one;I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and lo
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