Class Notes: 8/23/2015

Mark 16:15; Acts 1:8; The doctrine of witnessing part 7

In our study of the doctrine of witnessing per Jesus mandate, Mark 16:15; Acts 1:8; we are looking at the various doctrines that explain how God saves mankind by faith alone in Christ alone so we are able to respond to those who ask. 1Pet 3:15;

In our study at the moment we are studying the doctrine of imputations because it is through imputation that God condemns mankind at birth so that He can save mankind when they believe in Jesus Christ at second birth.

We have noted that in God's plan there are two judicial imputations and 5 real imputations. The judicial imputations include personal sins to Christ on the Cross and the imputation of God's perfect righteousness to the believer at the point of salvation.

The real imputations include human soul life and Adam's original sin to the biologically formed old sin nature at physical birth, eternal life to the human spirit, blessings in time to perfect righteousness, and blessings in eternity to the resurrection body

Judicial imputations occur when there is no antecedence and affinity between what is being imputed and the target of the imputation and real imputations occur when there is antecedence and affinity between them.

Understanding how God saves us enables us to be secure in our position and in addition it enables us to explain to others what they must do to be saved when we are asked as Paul and Silas were in Philippi. Acts 16:30-31;

As we concluded last time we were noting the fortiori between what God did for us through the first judicial imputation of our sins to Jesus on the cross as compared with what He does for us in the real imputations to God's perfect righteousness after salvation.

Rom 8:31-32; "Therefore, with reference to these things, to what conclusion are we forced? If God is for us, who shall be against us?

v32 He who did not spare His own Son, but delivered Him over for judgment as a substitute for all of us, how shall He not also with Him graciously give to us the all things?"

If God the Father accomplished the most difficult at the Cross by imputing our sins to Christ and judging them, can God not also accomplish the less difficult of providing lesser blessings for you after salvation?

The accepted fact is the divine judicial imputation of all sins to Christ on the Cross is so great and so difficult that by comparison that the "all things" God is free to give us at and after salvation is easy.

If God has done the greater at the cross before we were saved, and He has, He can and certainly will accomplish that of lesser by providing everything that we need to be saved and thereafter.

Through logistical grace that conveys blessings to God's imputed righteousness, God graciously gives to us "the all things." The justice of God did the greater by imputing all sins to Christ and judging them, and the justice of God did the lesser by imputing His righteousness to everyone who believes in Christ.

All blessing that comes to you are graciously given to you by God because of what Christ did on the Cross and this is exclusive of all human works. Eph 2:8-9;

All of this is because; Isa 53:5; "He carried the guilt of our sinful afflictions; He was crushed by our punishment for sin. He received our punishment for sin."

This brings us to the second judicial imputation, the imputation of God's perfect righteousness to everyone who believes the moment that they believe that Jesus is the Son of God

2Cor 5:21;b "He made Him who knew no sin (to be) sin as a substitute for us so that we might become (at the moment we believe in Jesus Christ) the righteousness of God through Him."

During the entire time that God the Father was making Christ to be sin judicially on our behalf Christ never sinned.

At the moment we are saved we exchange our personal sins for the perfect righteousness of God imputed to us, which becomes the basis for our motivation and momentum to advance to spiritual maturity after we are saved.

As we have noted, in the judicial imputations, there is no antecedence or affinity. Therefore a judicial imputation does not take the target into account.

Judicial imputation number two is one of blessing. God's perfect righteousness is imputed to every believer at salvation, Gen 15:6;

This judicial imputation of perfect righteousness establishes a grace pipeline encapsulated by the Holiness of God (His perfect righteousness and justice).

On the giving end of the pipeline is the justice of God, the function of divine integrity. On the receiving end is the perfect righteousness of God, the principle of divine integrity.

This imputation makes possible for the believer to be the recipient of additional divine attributes including the personal love of God.

Grace is the policy of the justice of God in imputing blessing to the perfect righteousness of God that is resident by imputation in every believer.

Perfect righteousness demands perfect righteousness; perfect justice demands justice. Perfect God demands absolute perfection in man before He can have a relationship with man.

What God's the perfect righteousness of demands, God's justice executes. The resident perfect righteousness of God, imputed at salvation, demands logistical grace support from God. Phil 4:19;

The grace pipeline is always insulated against human works, talent, or ability. Rom 3:20-24, Rom 4:3-5,22; Matt 6:33;

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