The New Testament Strands on Transformation By Christ And the Imputing of Righteousness
Follow the New Testament strand on transformation in Christ, that is, with Christ in the individual, from John 3: 1-7 - ye must be born again - to Romans 12: 2 - be ye transformed by the renewing of your mind - to Galatians 4: 19 - until Christ be formed in you - then to Philippians 2: 5 - let this mind be in you which was also in Christ Jesus - and to II Corinthians 5: 17 - if any man be in Christ, he is a new creature: old things are passed away - then you can see that Tyndale was right. These scriptures by Paul help to define what Christ means in John 3: 1-7 by being born again of the Spirit.
There is also a strand in the New Testament saying that righteousness before God is imputed to those who believe God and have faith in him. Roman 4: 9-11 says that faith was reckoned to Abraham for righteousness when he was uncircumcised and Paul says "that he (Abraham) might be the father of all them that believe, though they be not circumcised: that righteousness might be imputed unto them also."
Reckoned and imputed in Romans 4: 8 and in Romans 4: 11 are from the same Greek word, Strong's Exhaustive Concordance number 3049, logizomai, to estimate, conclude, count, esteem, impute, lay, number, lay, reckon..."
Galatians 3: 6-9,14 tells us as Truth that "Even as Abraham believed God, and it was accounted to him for righteousness. 7. Know ye therefore that they which are of faith, the same are the children of Abraham. 8. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. 9. So then they which be of faith are blessed with faithful Abraham........That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith."
Romans 4: 19-22 says this of Abraham: "And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: 20. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; 21. And being fully persuaded that, what he had promised, he was able also to perform. 22. And therefore it was imputed to him for righteousness."
Romans 4: 23-25 goes on to say that "Now it was not written for his sake alone, that it was imputed to him; But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25. Who was delivered for our offences, and was raised again for our justification."
The doctrine of imputed righteousness because of faith stands as absolute Truth alongside the doctrine that we must be born again, transformed, to become a new creation in Christ in order to enter into the kingdom of God, which is salvation.
We have to understand how both might operate, and not to build man made theologies which emphasize imputed righteousness above transformation by Christ in us.. And it tends to be that the remnant are those who have a love of the truth that they might be saved (II Thessalonians 2: 10-12), who want to uphold the doctrine saying we must be born again, transformed, to be saved, along with imputed righteousness.
Some in the ekklesia do not want to acknowledge that the elect is a remnant; they want the elect to be the multitude, who tend to remain in the condition of the natural man of I Corinthians 2: 14.
Since II Thessalonians 2: 10-12 says love of the truth is necessary for salvation, the implication there is that love of the truth depends upon a foundation of faith, which is a strong belief that the word of God is absolute truth and cannot be diminished or compromised. Faith in this sense is one outcome of transformation, or being born again. And that kind of faith is imputed by the Lord for righteousness, which we, in the flesh, cannot fully achieve on our own.
Follow the New Testament strand on transformation in Christ, that is, with Christ in the individual, from John 3: 1-7 - ye must be born again - to Romans 12: 2 - be ye transformed by the renewing of your mind - to Galatians 4: 19 - until Christ be formed in you - then to Philippians 2: 5 - let this mind be in you which was also in Christ Jesus - and to II Corinthians 5: 17 - if any man be in Christ, he is a new creature: old things are passed away - then you can see that Tyndale was right. These scriptures by Paul help to define what Christ means in John 3: 1-7 by being born again of the Spirit.
There is also a strand in the New Testament saying that righteousness before God is imputed to those who believe God and have faith in him. Roman 4: 9-11 says that faith was reckoned to Abraham for righteousness when he was uncircumcised and Paul says "that he (Abraham) might be the father of all them that believe, though they be not circumcised: that righteousness might be imputed unto them also."
Reckoned and imputed in Romans 4: 8 and in Romans 4: 11 are from the same Greek word, Strong's Exhaustive Concordance number 3049, logizomai, to estimate, conclude, count, esteem, impute, lay, number, lay, reckon..."
Galatians 3: 6-9,14 tells us as Truth that "Even as Abraham believed God, and it was accounted to him for righteousness. 7. Know ye therefore that they which are of faith, the same are the children of Abraham. 8. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. 9. So then they which be of faith are blessed with faithful Abraham........That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith."
Romans 4: 19-22 says this of Abraham: "And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: 20. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; 21. And being fully persuaded that, what he had promised, he was able also to perform. 22. And therefore it was imputed to him for righteousness."
Romans 4: 23-25 goes on to say that "Now it was not written for his sake alone, that it was imputed to him; But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25. Who was delivered for our offences, and was raised again for our justification."
The doctrine of imputed righteousness because of faith stands as absolute Truth alongside the doctrine that we must be born again, transformed, to become a new creation in Christ in order to enter into the kingdom of God, which is salvation.
We have to understand how both might operate, and not to build man made theologies which emphasize imputed righteousness above transformation by Christ in us.. And it tends to be that the remnant are those who have a love of the truth that they might be saved (II Thessalonians 2: 10-12), who want to uphold the doctrine saying we must be born again, transformed, to be saved, along with imputed righteousness.
Some in the ekklesia do not want to acknowledge that the elect is a remnant; they want the elect to be the multitude, who tend to remain in the condition of the natural man of I Corinthians 2: 14.
Since II Thessalonians 2: 10-12 says love of the truth is necessary for salvation, the implication there is that love of the truth depends upon a foundation of faith, which is a strong belief that the word of God is absolute truth and cannot be diminished or compromised. Faith in this sense is one outcome of transformation, or being born again. And that kind of faith is imputed by the Lord for righteousness, which we, in the flesh, cannot fully achieve on our own.
