If justification were through the law, then Christ died for no purpose. (Gal. 2:21)
For all who rely on works of the law are under a curse; for it is written, "Cursed be everyone who does not abide by all things written in the Book of the Law, and do them." ... Christ redeemed us from the curse of the law by becoming a curse for us. (Gal. 3:10, 13)
Historically, Protestants have believed that the Bible teaches that our salvation depends on what Christ has accomplished for our pardon and our perfection. We accept by faith his substitution for us in two senses: in his final suffering and death, he was condemned and cursed so that we may be pardoned (see Gal. 3:13; Rom. 8:3); and in his whole life of righteousness culminating in his death, he learned obedience so that we may be saved (see Heb. 5:8-9). His death crowns his atoning sufferings that propitiate God's wrath against us (see Rom. 3:24-25; 5:6-9), but it also crowns his life of perfect righteousness—God's righteousness —that is then imputed to us who believe (see 2 Cor. 5:21; Rom. 3:21-22; 4:6, 11; 5:18-19).
God provided in Christ what God demanded from us in the law. But today this good news that Christ is not only our pardon but also our perfection is under serious attack. Here I hope to show not only that the doctrine of the imputation of Christ's righteousness is biblical but why we should defend it.
The Problem of the LawThree times in Galatians 2:16, Paul tells us that no one can be justified —no one can be made right with God—by "works of the law." In context, this phrase refers most naturally to deeds done to obey Moses' law. (Note the parallels between "the Book of the Law" and "works of the law" in Gal. 3:10, and between "the law" in Rom. 3:19, 20 and "works of the law" in Rom. 3:20. In both Gal. 3:10 and Rom. 3:19-20, the term "law" refers to the Mosaic law; so the phrase "works of the law" naturally picks up that meaning.)
In its narrow, short-term design, the law that God gave to the Israelites through Moses demanded perfect obedience of the Pentateuch's more than 600 commandments in order for the Israelites to receive eternal life (see Lev. 18:5; Deut. 32:45-47; Rom. 10:5; Gal. 3:10, 12). In this way, it upheld an absolute standard of childlike, humble, God-reliant, God-exalting perfect obedience that is in fact due from all of us—and thus provided the moral backdrop without which the Pentateuch's sin-atoning provisions (and ultimately Christ's sacrifice) would be unintelligible.
Yet the Israelites were uniformly sinful and hostile to God (see Exod. 33:1-3; Acts 7:51). They did not—and indeed could not (see Rom. 8:7) —submit to him. Consequently, the law's effect on sinful Israel, when she was confronted with its hundreds of commandments, was awareness of latent sin (see Rom. 7:7), increased sin through deliberate violation of God's holy, righteous, and good commandment (see Rom. 7:12-13), and the multiplication of transgressions (see Rom. 5:20; 4:15). All of this was part of God's design for the law: "[The law] was added for the sake of transgressions" (Gal. 3:19); "The law came in so that the transgression would increase" (Rom. 5:20). The law cannot give life (see Gal. 3:21); rather it kills by multiplying sin (see Rom. 7:5, 8-13).
The law's deadly design and effects are sufficient to warrant Paul's statement in Galatians 3:12—"The law is not of faith"— especially in view of what he says eleven verses later: "Now before faith came, we were held captive under the law . . . . But now that faith has come, we are no longer under a guardian" (vv. 23, 25). This does not mean that there was no faith before Christ (see Rom. 4) but, rather, that there was no faith explicitly in Christ before Christ came. The law's function, in the long view, is to prepare God's people for Christ's work, even as its short-term function is to imprison its recipients in sin (see Gal. 3:22-23). The narrow, short-term aim of the law is to kill those who come in contact with it because it is primarily "commandments" (see Rom. 13:8-9; Eph. 2:15) that require perfect obedience but that cannot themselves produce this obedience independently of the Spirit who "gives life" (2 Cor. 3:6).
What God Requires, Christ ProvidesJustification cannot come through the law (see Gal. 2:21; Acts 13:38-39). Each of us-every single human being (see Rom. 3:10-12, 19-20)-has failed to do what God's law requires of us (Gal. 3:10; 6:13; cf. James 2:10). But to understand what God requires, we must see what Christ provides. In his mercy, God has provided his Son as a twofold substitute for us. Both facets of Christ's substitution are crucial for our becoming right with God. These facets are grounded in the twin facts that (1) we have failed to keep God's law perfectly, and so we should die; but (2) Jesus did not fail—he alone has kept God's law perfectly (see Heb. 4:15) —and so he should not have died.
Yet in his mercy God has provided in Christ a great substitution—a "blessed exchange"—according to which Jesus can stand in for us with God, offering his perfect righteousness in place of our failure and his own life's blood in place of ours. When we receive the mercy God offers us in Christ by faith (see Acts 16:31; 1 Tim. 1:15-16; 1 Pet. 1:8-9), his perfection is imputed—or credited or reckoned—to us and our sinful failure is imputed—or credited or reckoned—to him. And thus Jesus' undeserved death pays for our sin (see Mark 10:45; 1 Tim. 2:5-6; Rev. 5:9); and God's demand for us to be perfectly righteous is satisfied by the imputation or crediting of Christ's perfect righteousness to us. "If justification were through the law, then Christ died for no purpose" (Gal. 2:21). But "God has done what the law ... could not do" (Rom. 8:3).
2 Corinthians 5:21 is one of Scripture's most powerful affirmations of the imputation of Christ's righteousness to the account of those who believe in him: "For our sake [God] made [Christ] to be sin who knew no sin, so that in him we might become the righteousness of God." There is a great deal that can be said about this verse but, when all is said and done, perhaps Charles Hodge has summed up its import best:
There is probably no passage in the Scriptures in which the doctrine of justification is more concisely or clearly stated than [this]. Our sins were imputed to Christ, and his righteousness is imputed to us. He bore our sins; we are clothed in his righteousness... Christ bearing our sins did not make him morally a sinner... nor does Christ's righteousness become subjectively ours, it is not the moral quality of our souls... Our sins were the judicial ground of the sufferings of Christ, so that they were a satisfaction of justice; and his righteousness is the judicial ground of our acceptance with God.All of this then means, as Hodge goes on to say, that "our pardon is an act of justice"—an act based on Jesus having borne our sins (see 1 Pet. 2:24)—and yet it "is not mere pardon, but justification alone"—that is, our forevermore standing as righteous before God because we are clothed with Christ's perfection—"that gives us peace with God."
By John Piper. ©2012 Desiring God Foundation. Website: desiringGod.org
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