"THE SEVENTH-DAY ADVENTISTS CONFUSION ON THE DOCTRINE OF IMPUTATION OF CHRIST'S RIGHTEOUSNESS!"

Pastor Ronald Obidos

The doctrine of the imputation of Christ's righteousness is central to Christian theology, emphasizing that believers are declared righteous before God not because of their own works but because of Christ's perfect obedience and sacrifice. The biblical doctrine of the imputation of Christ's active and passive obedience is a nuanced theological position that emphasizes the comprehensive nature of Christ's work in the salvation of believers. This doctrine asserts that both the active obedience (Christ's perfect adherence to God's law) and passive obedience (His suffering and death) are imputed to believers, providing a complete basis for their justification and sanctification.

Firstly, the active obedience of Christ refers to His perfect fulfillment of the law on behalf of humanity. According to Reformed Arminianism, this obedience is imputed to believers, meaning that Christ's righteousness is credited to them. This concept is supported by passages such as Romans 5:19, which states, 

"For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man, the many will be made righteous." Romans 5:19 (NIV)

However, among Seventh-day Adventists (SDA), there appears to be confusion surrounding this doctrine, particularly in how it is understood and applied. From a biblical perspective, this confusion is rooted in the SDA's blend of legalism, sanctification emphasis, and their distinctive view of salvation, which sometimes blurs the line between justification and sanctification. This essay will explore the SDA's theological confusion on the imputation of Christ's righteousness, contrast it with biblical thought, and highlight the potential spiritual consequences of such a misunderstanding.

Secondly, the passive obedience of Christ involves His suffering and death on the cross, which pays the penalty for sin. This aspect of Christ's work is also imputed to believers, ensuring that the punishment for their sins has been fully borne by Christ. Isaiah 53:5 underscores this truth: 

"But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds, we are healed." Isaiah 53:5 (NIV)

Thirdly, the imputation of both active and passive obedience is essential for a holistic understanding of salvation. The Bible argues that without the imputation of Christ's active obedience, believers would only be forgiven but not righteous. Conversely, without the imputation of His passive obedience, they would remain under the penalty of sin. 2 Corinthians 5:21 encapsulates this dual imputation: 

"God made him who had no sin to be sin for us, so that in him we might become the righteousness of God." 2 Corinthians 5:21 (NIV)

This verse illustrates how Christ's sinlessness and His bearing of sin are both crucial for believers' righteousness.

Moreover, this doctrine emphasizes the grace of God in salvation. It underscores that salvation is entirely a work of God, from Christ's perfect life to His atoning death, and that believers contribute nothing to their justification. Ephesians 2:8-9 affirms this: 

"For it is by grace you have been saved, through faith —and this is not from yourselves, it is the gift of God— not by works, so that no one can boast." Ephesians 2:8-9 (NIV) 

This passage reinforces the idea that salvation is a gift, made possible through the imputation of Christ's obedience. Hence, the doctrine of imputation asserts that believers are declared righteous because of Christ’s righteousness being credited to them. 

In contrast, the SDA's soteriology tends to focus heavily on sanctification and the believer’s obedience to the law, particularly the Ten Commandments. While they acknowledge justification by faith, many SDAs appear to conflate this with an ongoing process of righteousness being "infused" into the believer through obedience, rather than fully imputed as an external righteousness. This confusion leads to a misunderstanding of justification as a cooperative effort between Christ’s righteousness and the believer's works, which shifts the focus from grace to human effort. In the Bible, salvation is viewed as synergistic in terms of faith and grace, but justification itself is seen solely as God's declarative act, apart from human merit.

The SDA's confusion over Christ's imputed righteousness stems from their historical roots. The early Adventist movement was heavily influenced by the writings of Ellen G. White, who placed significant emphasis on obedience to the law and the investigative judgment. This has led to a view that sanctification, or the believer's moral transformation, plays a pivotal role in determining one’s final salvation. While the Bible also values sanctification as evidence of salvation, it is clear in distinguishing that justification is a one-time event, wholly reliant on Christ’s righteousness. Sanctification follows as the fruit of justification but does not contribute to it. The SDA’s doctrine, in contrast, sometimes places an undue burden on believers to maintain their righteousness before God, leading to legalistic tendencies.

The Bible also teaches that Christ’s righteousness is imputed to believers through faith alone, emphasizing the sufficiency of Christ’s atonement and the believer’s complete reliance on His righteousness for justification. This view rejects any notion that human effort can contribute to one's standing before God in terms of justification. In SDA theology, however, the investigative judgment doctrine suggests that believers’ works will ultimately be reviewed to determine their final salvation, which introduces an element of uncertainty and fear. This concept diverges from the biblical assurance that justification is a finished work based entirely on Christ’s imputed righteousness, and not on any future judgment of works.

Furthermore, the confusion in the SDA’s understanding of imputed righteousness can have serious spiritual consequences. It may lead believers to doubt the sufficiency of Christ’s sacrifice and to struggle with assurance of salvation. If justification depends in any way on human works or obedience, then salvation can never be fully secure, as human effort is always imperfect. Such confusion detracts from the liberating truth of the gospel, which assures believers that their salvation is secure because it rests not on their efforts but on the imputed righteousness of Christ. This assurance fosters a life of grateful obedience, empowered by the Holy Spirit, rather than fear-based striving for righteousness.

In conclusion, from a biblical perspective, the SDA's confusion on the doctrine of the imputation of Christ's righteousness arises from an overemphasis on sanctification and a misunderstanding of justification as a process rather than a declarative act of God. By failing to clearly distinguish between justification and sanctification, SDA theology risks leading believers into legalism and uncertainty regarding their salvation. In contrast, biblical Christianity upholds that Christ’s righteousness is imputed to believers through faith alone, ensuring the believer’s justification and eternal security in Christ’s finished work. It is this understanding that preserves the balance between grace and human response without compromising the centrality of Christ's righteousness.