In The Four Loves, C.S. Lewis writes, “Grace substitutes a full, childlike and delighted acceptance of our need, a joy in total dependence. We become ‘jolly beggars.’”

I like Lewis and I love this book, but I resist the word “beggar.” It’s too dependent, too hopeless, too undignified. When I see beggars, I think, Don’t they have any pride?

Am I really a jolly beggar?

When it comes to saving grace, I see Lewis’s perspective. After all, while I was a sinner, Christ died for me (cf. Rm. 5:8).

But now?

On this side of salvation?

As the redeemed of the Lord, a recipient of grace, and endowed with a new identity, don’t I now have standing with God? Wasn’t the whole point of Christ’s sacrifice to give me unfettered access to God who is righteous?

If I’ve got establishment, endowment, and title then I’m not a beggar. I am someone. If I’ve got inheritance, then I have no need to beg God—for anything. I’m blessed. In fact, since I’m established in my place as His child, you could assert that not only do I have the right to boldly approach the throne of God but that I deserve to be able to do so as one who is righteous.

This doctrine wasn’t written on a napkin last week.

Righteousness. Being right. Having right-standing.

A central tenet of Christian theology is termed, imputed righteousness. It’s a tricky doctrine to apply, especially when trying to comprehend the far-reaching magnitude of God’s grace.

What is this doctrine and why does it matter?

First, a doctrine indicates a teaching that is integral to what you believe. A doctrine is codified, meaning: it has been written down and formally adopted. A doctrinal statement in concert with others forms a catechism, or a syllabus of instruction, which in our case, comprises the theological teaching of mainline Christianity.

Biblical doctrine is as old as Scripture, but given the essential teaching about Christ within the doctrine of imputed righteousness, this doctrine has been repeatedly tested. The most famous restatement of this doctrine occurred during the Protestant Reformation of the sixteenth century, but like I said, given the critical importance of this doctrine, we regularly test its efficacy both corporately and individually. Thus, this article.

The tension within the doctrine isn’t with “righteousness.” The Bible is crystal clear: God is righteous and will not tolerate an iota of unrighteousness. Therefore, if you are to have relationship with God, your unrighteousness must be dealt with definitively.

How righteousness is established is where the doctrinal tension lies. We concur that justification and righteousness come through Christ, but what exactly did Christ establish in terms of your right-standing with God—and whatever the answer, what are your spiritual rights?

The word “imputed” means to declare, to attribute, to credit, or to ascribe.

Thus, the doctrine of imputed righteousness teaches that the righteousness of Christ is attributed to you, declared true of you; Christ’s righteousness is credited to you.

The tension is: As a new creation in Christ, endowed with a new identity and taken into the family of God, are you declared righteous or are you literally righteous?

The theological debate has gone on for years and is even the cause of some denominationalism. Lately, as the movement of grace teaching has become en vogue, the doctrine has become suspect, even renounced as not representative of the scope of redemption through grace.

While trying to grasp the magnitude of grace, the skepticism of imputed righteousness is understandable. Righteousness, or right-standing with God, is a magnificent aspect of abounding, amazing grace. But if your righteousness is only declared, or attributed, then your right-standing with God is merely conceptual, the grace teachers worry, not literally true. Thus, you remain unrighteous until God resolves His conflict with you when you get to heaven. You can paint a board fence, but it’s still a board fence. You can declare a sinner righteous, but he’s still a sinner.

But this doctrine wasn’t written on a napkin last week by some guy eating pizza too late at night. What is this doctrine declaring that is orthodox to faith and important to your life?

Both sides of the debate agree on this: righteousness is established in Christ.

Christ is not going away.

Where debate arises is whether by “established” we mean you are declared righteous through Christ or literally become righteous through Christ?

Here’s a clarifying question: What happens if you then take Christ out of the equation?

If your righteousness is declared, then if Christ goes away, your righteousness goes away.

On the other hand, if your righteousness is literally true of you as a Believer, then if Christ goes away, your righteousness remains. Thus, in this view, you have right-standing with God apart from Christ.

This is the crux of what the doctrine of imputed righteousness is addressing.

In terms of salvation—justification, sanctification, right-standing with God—apart from the freedom to choose whom you will serve, yourself or God, you bring nothing to the table. Everything that is true for you is because you are in Christ. You have no independent standing with God apart from Christ. Gerrit Scott Dawson puts it, “Finally, Christ alone means God has nothing else to give us than what he gives us in Jesus.”

Thus, when the Reformers declared, “Christ alone!,” they were recognizing the comprehensive provision of grace in, and through, and by Christ alone. Consequently, embrace of this doctrine forms humility and gratitude while uprooting boasting and pride. When Lewis says the grace of God in Christ makes you a jolly beggar, this is what he means.

Of course, Christ is not going away, and once you are in Christ, you are in; there’s no getting out, no getting unsaved, no expulsion from the family of God. The question above merely serves to help us gain clarity.

But to press the point: What difference does it make whether you are declared righteous or are literally righteous? Either way, you have access to God who is righteous.

The difference the doctrine is trying to illuminate is attitudinal. What is your disposition toward Christ?

If your dispositional attitude is dependence upon Christ alone, then your approach to God is with humility, a deferential recognition, and a sincere gratitude to Christ.

On the other hand, if your righteousness establishes you—like a made man—then your standing before God is your right. Your righteousness provides an entitlement. Christ did His work and now you are established, you have standing in and of yourself, as a righteous person.

This is where the doctrine assists us: The doctrine of imputed righteousness establishes none other than Christ alone.

The doctrine’s concern is that if you believe you literally become the righteousness of Christ, then you are now righteous independent of, or in conjunction with, Christ. As Grudem puts it, righteousness is not imputed to you but infused into you. In this case, the actual truth is not Christ alone but Christ plus you. Thus, Christ is diffused, diminished, and distributed. In fact, once you are the recipient of grace through Christ, you no longer have any need for Christ.

Let’s check ourselves against Scripture:

“In Him, we live and move and exist,” states Paul (Acts 17:28). Note the contingent phrase: “In Him.” Paul is saying, you have no being, no existential significance, let alone standing with God apart from Christ.

“If any man is in Christ, old things have passed away, and behold, all things have become new” (2 Cor. 5:17). Note again the contingency: “If you are in Christ.” The grammar is called a continual present tense. Meaning: If you take the man out of Christ at any point, that man is now apart from Christ, separated from redemption, and not right with God.

This is why confession is essential.

Romans 5:21: “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.” Note the contingency: “…in Him.” Thus, righteousness is none of your doing and belongs to God. Righteousness is both contingent and dependent on Christ alone, not a righteousness of your own (cf. Phil. 3:9).

The central theme of Scripture is contained in the phrase “in Christ” and its derivations, e.g., in Him, in whom, etc. There are hundreds of occurrences of this phrase, indicating that what follows is dependent and contingent upon Christ alone.

Jesus Christ is the scarlet thread through which the Bible is laced together. Compromise Christ and God’s book unravels like a cheap rug. Thus, the importance of this doctrine.

During His tenure on earth, Jesus demonstrated an exemplary attitude: “Have this attitude,” referring to the attitude Christ demonstrated, “who although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself…” (cf. Phil. 2:5-11).

Yet, we are like moths to a flame seeking some form of self-establishment. Of course, this is no surprise. Self-establishment is the common temptation among us all, first observed in Adam and Eve, then bequeathed to us, their progeny. The danger of self-establishment is why Christ “did not regard equality with God a thing to be grasped.”

At the heart of every battle between flesh and spirit is the precious territory of self-establishment. At the heart of every temptation is pride: “Surely, I bring something to the table! Whatever else I might be, I’m no beggar!”

Renouncing the hollow boast of self-establishment and entitlement is profoundly challenging. This is why confession of it privately and publicly is essential. Doing so keeps you clearheaded that your attitude is Christ alone, not Christ plus something of your own, even the grace of God extended to you.

The temptation to boast, even in salvation through Christ, is profound. So much so, Paul addresses this temptation—twice—in 1 Cor. 1:29-31.

In verse 30, Paul states: “But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption.” Grace is amazing!

The passage is conveying an attitude of deferential recognition to God.

However, take note! The emphasis Paul is making is not on what you gained but on what Christ did. The risk of missing this point, and setting Christ aside to boast in your salvation, is so great that Paul bookends verse 30 with duplicate opening and closing admonitions: “Do not boast in anything other than Christ,” he states in both verses 29 and 31. Note once again the contingency: It is “in Christ Jesus” that you are the Gospel’s beneficiary.

Thus, what is your attitude when you come before the throne of God?

Here’s Hebrews 4:16: “Therefore, let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.”

Like the jolly beggar of Lewis’s quote, you confidently draw near, but notice the mercy and grace you seek are dependent on God’s response, not your entitlement to possess, require, or receive. You may receive mercy and find grace—but you may not—the passage says. It is God’s determination, not yours to declare or demand.

Of course, we know God is lavish with His outpouring of mercy and grace. So why does the passage say you may receive these blessings?

The passage isn’t doubtful about God’s mercy and grace. Rather, it is conveying an attitude of deferential recognition to God. It’s the difference between your child telling you he’s going to Jimmy’s to play versus, “May I go to Jimmy’s?” More to the point: It’s the attitude Jesus displayed when He prayed, “Father, not my will but yours.”

So, your prayer goes like this: “Brother Jesus, would you live in and through me today? Through every aspect of the person you crafted me to be, and in each moment, would you demonstrate yourself. This is my heart’s desire. Amen.”

Thus, in Christ alone you stand. In Christ alone you live. In Christ alone you are included. In Christ alone you have inheritance, identity, security, and righteousness.

To live in this reality assumes the life of Christ is integral to each moment of every day. In this way, the mercies of God are demonstrated. Said differently, Christ who is mercy is showcased through you to demonstrate a daily series of mercies. Adopting this attitudinal disposition establishes a deferential humility that sabotages any inclination to boast other than in Christ alone.

In Him alone, you live and move and exist. Thus, your attitudinal default is from Him, through Him, and to Him.

“Christ alone!” Having established this tenet during a life and death trial in 1521, in one of the greatest oratorial statements ever made, the Protestant Reformer, Martin Luther, concluded his defense: “Here I stand, I can do no other, so help me God!”

Then, written in 1863, there is this from Edward Mote:

My hope is built on nothing less
Than Jesus Christ, my righteousness;
I dare not trust the sweetest frame,
But wholly lean on Jesus’ name.

On Christ, the solid Rock, I stand;
All other ground is sinking sand,
All other ground is sinking sand.

2

When darkness veils His lovely face,
I rest on His unchanging grace;
In every high and stormy gale,
My anchor holds within the veil.

3

His oath, His covenant, His blood,
Support me in the whelming flood;
When all around my soul gives way,
He then is all my hope and stay.

4

When He shall come with trumpet sound,
Oh, may I then in Him be found;
In Him, my righteousness, alone,
Faultless to stand before the throne.

“My Hope is Built on Nothing Less,” 1863, Edward Mote (1797-1894)

The Attitude of Imputed Righteousness

This doctrine wasn’t written on a napkin last week.

Christ is not going away.

This is why confession is essential.

The passage is conveying an attitude of deferential recognition to God.