Imputed vs Inherent Righteousness in Christian Theology
The concept of imputed vs inherent righteousness is a crucial aspect of Christian theology, particularly in understanding justification and salvation. At its core, imputed righteousness refers to the righteousness of Christ credited to believers, while inherent righteousness pertains to the actual moral character or holiness of individuals.
The biblical foundation for imputed righteousness is rooted in passages such as Romans 4:6, where David describes the blessedness of the man to whom God imputes righteousness without works [6]. This concept is further supported by Romans 3:21, which states that the righteousness of God is manifested without the law, being witnessed by the law and the prophets [5]. In 2 Corinthians 5:21, it is written that believers are made the righteousness of God in Christ, indicating that Christ's righteousness is imputed to them [1].
The doctrine of imputed righteousness is closely tied to the idea of justification by faith. According to John Gill, the righteousness imputed to believers is not their own but rather Christ's righteousness, which is credited to them through faith [6]. This understanding is reflected in the Reformed tradition, which emphasizes that justification is a forensic declaration of righteousness based on Christ's imputed righteousness.
In contrast, inherent righteousness refers to the actual holiness or moral character of individuals. While some traditions emphasize the importance of inherent righteousness in the Christian life, others argue that it is not the basis for justification. According to Calvin, the righteousness of believers is not their own but rather Christ's righteousness, which is imputed to them [4].
The distinction between imputed and inherent righteousness has been a point of contention among Christian traditions. The Reformed tradition, represented by Calvin and others, emphasizes the doctrine of imputed righteousness, arguing that justification is based solely on Christ's righteousness credited to believers [4, 6]. In contrast, some other traditions, such as certain strands within Methodism, have been interpreted as emphasizing the role of inherent righteousness in justification, although this is not universally accepted within those traditions.
The biblical basis for the concept of righteousness is multifaceted. Isaiah 60:21 speaks of the righteous inheriting the land and being the work of God's hands, indicating a connection between righteousness and the people of God [3]. In Proverbs, righteousness is associated with uprightness and is seen as preserving the upright [2].
The theological articulation of imputed righteousness is closely tied to the understanding of justification. According to the Reformed tradition, justification is a declaration of righteousness based on Christ's imputed righteousness, rather than on an individual's inherent righteousness [6]. This understanding is reflected in the writings of John Gill, who argues that the righteousness imputed to believers is Christ's righteousness, not their own [6].
The historical development of the doctrine of imputed righteousness is closely tied to the Protestant Reformation. The Reformers, such as Calvin, emphasized the doctrine of justification by faith alone, which is closely tied to the concept of imputed righteousness [4].
The distinction between imputed and inherent righteousness remains a significant point of discussion among Christian traditions. While some traditions emphasize the importance of imputed righteousness in justification, others highlight the role of inherent righteousness in the Christian life. Understanding the biblical and theological basis for these concepts is essential for grasping the nuances of Christian soteriology.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Righteousness Imputed — Predicted -- Isa 56:1; Eze 16:14. Revealed in the gospel -- Ro 1:17. Is of the Lord -- Isa 54:17. Described as The righteousness of faith. -- Ro 4:13; 9:30; 10:6. The righteousness of God, without the law. -- Ro 3:21. The righteousness of God by faith in Christ. -- Ro 3:22. Christ being made righteousness to us. -- 1Co 1:30. Our being made the righteousness of God, in Christ. -- 2Co 5:21. Christ is the end of the law for -- Ro 10:4. Christ called THE LORD OF OUR RIGHTEOUSNESS -- Jer 23:6. Christ brings in an everlasting righteousness -- Da 9:2”
- Proverbs “Proverbs 13:6 (Geneva1599) — Righteousnesse preserueth the vpright of life: but wickednes ouerthroweth the sinner.”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 60:21: all righteous-- (Isa 4:3; Isa 52:1; Rev 21:27). inherit . . . land-- (Isa 49:8; Isa 54:3; Isa 65:9; Psa 37:11, Psa 37:22; Mat 5:5). branch of my planting-- (Isa 61:3; Psa 92:13; Mat 15:13). work of my hands--the converted Israelites (Isa 29:23; Isa 45:11). that I may be glorified--the final end of all God's gracious dealings (Isa 49:3; Isa 61:3).”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 53.2: 64:7 66:24 Jeremiah 4:31 5:8 5:28 7:4 7:4 9:1 10:23 10:24 10:24 11:21 17:1 17:5 18:16 19:6 19:8 22:24 22:28 25:9 25:13 25:18 28:10 28:11 30:11 31:15 43:2 48:2 50:11 Lamentations 1:7 2:5 2:8 3:29 Ezekiel 15:3 16:26 20:11 20:24 20:25 26:2 26:14 37:1 43:15 43:15 47:11 Daniel 5:28 5:30 5:31 7:10 7:17 8:20 Hosea 1:7 6:4 8:14 9:6 13:3 Joel 1:13 2:13 2:23 2:28 Amos 1:3 3:6 4:1 4:1 5:10 5:19 8:11 Micah 1:3 1:11 2:11 7:9 7:16 Nahum 3:8 Habakkuk 2:1 2:1 2:1 2:2 3:2 3:2 3:13 Zechariah 9:14 13:4 14:3 Malachi 1:4 1:11 4:2 Matthew 2:14 3:12 3:12 3:12 3:12 ”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 3:21: GOD'S JUSTIFYING RIGHTEOUSNESS THROUGH FAITH IN JESUS CHRIST, ALIKE ADAPTED TO OUR NECESSITIES AND WORTHY OF HIMSELF. (Rom 3:21-26) But now the righteousness of God--(See on Rom 1:17). without the law--that is, a righteousness to which our obedience to the law contributes nothing whatever (Rom 3:28; Gal 2:16). is manifested, being witnessed--attested. by the law and the prophets--the Old Testament Scriptures. Thus this justifying righteousness, though new, as only now fully disclosed, is an old righteousness, predicted and foreshadowed in the Ol”
- Romans (Baptist/Reformed) “John Gill on Romans 4:6: Even as David also describeth the blessedness of the man,.... the apostle having instanced in Abraham, the father of the Jewish nation, cites some passages from David, king of Israel, a person of great note and esteem among the Jews, in favour of the doctrine he is establishing; who in a very proper and lively manner describes the happiness of such persons: unto whom God imputeth righteousness without works. This righteousness cannot be the righteousness of the law, or man's obedience to it; for that is a righteousness with works, is a man's own, and not imputed; and”