“Shew me thy ways, O LORD;
teach me thy paths.” (Psalm 25:4)
In this study, we will look
at how our sins (the breaking of God's law)
and real guilt were imputed to Christ in that
he experienced God's judgment on our behalf,
and because of this, Christ's righteousness
(keeping the law perfectly) is imputed or
transferred to us.
As in previous studies, we
will look at definitions, scriptures, lexical
evidence, commentary evidence and confessional
support for the purpose of glorifying God in
how we live.
Note: These studies arise
from my personal Bible studies. I learned long
ago to write my studies down to share with
others. Some of these studies have very little
of my comments. These studies represent my
approach to studying a text of Scripture or
topic. May God be glorified always!
Definitions from two sources:
Imputation:
A reckoning or crediting of
something to a person. Used salvifically, it
refers the crediting of the personal guilt or
personal righteousness of another, as in the
imputation of the sin of Adam to all his
descendants, the imputation of the sins of
human beings to Christ, or the imputation of
the righteousness of Christ to believers. *
Impute, Imputation:
To reckon to someone the
blessing, curse, debt, etc. of another. Adam's
sin is imputed to all people (Romans 5:12-21),
therefore, we are all guilty before God. Our
sins were put upon, imputed, to Jesus on the
cross where He became sin on our behalf (2
Corinthians 5:21) and died with them (Isaiah
53:4-6). Therefore, our sins are forgiven.
Understanding imputation is very important.
Imputation is the means of our salvation. Our
sins were put upon, imputed, to Jesus on the
cross. Our sins were "given" to Jesus. When He
died on the cross, our sins, in a sense, died
with Him. The righteousness that was His
through His perfect obedience to the Father in
His complete obedience to the Law is imputed,
given, to us. In short, our sins were given to
Jesus. His righteousness was given to us.
Technically speaking our sins were imputed to
Jesus. His righteousness was imputed to us. **
From Scripture:
“Wherefore, as by one man sin
entered into the world, and death by sin; and
so death passed upon all men, for that all
have sinned: (For until the law sin was in the
world: but sin is not imputed when there is no
law. Nevertheless death reigned from Adam to
Moses, even over them that had not sinned
after the similitude of Adam's transgression,
who is the figure of him that was to come. But
not as the offence, so also is the free gift.
For if through the offence of one many be
dead, much more the grace of God, and the gift
by grace, which is by one man, Jesus Christ,
hath abounded unto many. And not as it was by
one that sinned, so is the gift: for the
judgment was by one to condemnation, but the
free gift is of many offences unto
justification. For if by one man's offence
death reigned by one; much more they which
receive abundance of grace and of the gift of
righteousness shall reign in life by one,
Jesus Christ.) Therefore as by the offence of
one judgment came upon all men to
condemnation; even so by the righteousness of
one the free gift came upon all men unto
justification of life. For as by one man's
disobedience many were made sinners, so by the
obedience of one shall many be made righteous.
Moreover the law entered, that the offence
might abound. But where sin abounded, grace
did much more abound: That as sin hath reigned
unto death, even so might grace reign through
righteousness unto eternal life by Jesus
Christ our Lord.”(Romans
5:12-21)
“For he hath made him to be
sin for us, who knew no sin; that we might be
made the righteousness of God in him.” (2
Corinthians 5:21)
From the Pulpit
Commentary on 2 Corinthians 5:21:
Verse 21. - He hath made him
to be sin for us; rather, he made; he speaks
with definite reference to the cross. The
expression is closely analogous to that in
Galatians 3:13, where it is said that Christ
has been “made a curse for us.” He was, as St.
Augustine says, “delictorum
susceptor, non commissor.” He knew no
sin; nay, he was the very righteousness,
holiness itself (Jeremiah 23:6), and yet, for
our benefit, God made him to be “sin” for us,
in that he "sent him in the likeness of sinful
flesh and for sin" (Romans 8:3). Many have
understood the word "sin" in the sense of sin
offering (Leviticus 5:9, LXX.); but that is a
precarious application of the word, which is
not justified by any other passage in the New
Testament. We cannot, as Dean Plumptre says,
get beyond the simple statement, which St.
Paul is content to leave in its unexplicable
mystery, “Christ identified with man's sin;
man identified with Christ's righteousness.”
And thus, in Christ, God becomes Jehovah-Tsidkenu,
“the Lord our Righteousness” (Jeremiah 23:6).
That we might be made the righteousness of God
in him; rather, that we might become. The best
comment on the pregnant significance of this
verse is Romans 1:16, 17, which is developed
and explained in so large a section of that
great Epistle (see 3:22-25; 4:5-8; 5:19,
etc.). In him In his blood is a means of
propitiation by which the righteousness of God
becomes the righteousness of man (1
Corinthians 1:30), so that man is justified.
The truth which St. Paul thus develops and
expresses is stated by St. Peter and St. John
in a simpler and less theological form (1
Peter 2:22-24; 1 John 3:5). (1)
Impute - Vine's
Expository Dictionary of New Testament
Words:
Impute
[1,,G3049, logizomai
]
to reckon, “take into
account,” or, metaphorically, “to put down to
a person's account,” is never rendered in the
RV by the verb “to impute.” In the following,
where the AV has that rendering, the RV uses
the verb “to reckon,” which is far more
suitable; Romans 4:6, Romans 4:8, Romans 4:11,
Romans 4:22-Romans 4:24; 2 Corinthians 5:19;
James 2:23. See ACCOUNT, and especially, in
the above respect, RECKON.
[2,,G1677, ellogao[-eo]
]
(the -ao termination is the
one found in the Koine,
the language covering the NT period), denotes
“to charge to one's account, to lay to one's
charge,” and is translated “imputed” in Romans
5:13, of sin as not being “imputed when there
is no law.” This principle is there applied to
the fact that between Adam's trangression and
the giving of the Law at Sinai, sin, though it
was in the world, did not partake of the
character of transgression; for there was no
law. The law of conscience existed, but that
is not in view in the passage, which deals
with the fact of external commandments given
by God. In Philemon 1:18 the verb is rendered
"put (that) to (mine) account." See ACCOUNT. (2)
My comments regarding
covenantal considerations that help us
understand the doctrine of imputation:
Of utmost importance is the
question of how man is made righteous or
justified before the Holy God of Scripture.
Most misunderstandings in this area happen
because of a confusion between justification
and sanctification. Sanctification is a
process that starts once a person becomes
regenerate and lasts through the entirety of
the Christian life. Justification, in
contrast, is a judicial or forensic one-time
act of God that involves the pardoning and
forgiving of our sins and accepting us as
righteous in His sight because of what Christ
accomplished for us. Moreover, justification
is unequivocal or absolute for eternity. Our
sins (the breaking of God's law) were imputed
to Christ in that he experienced God's
judgment on our behalf, and because of this,
Christ's righteousness (keeping the law
perfectly) is imputed to us. We are therefore
pardoned and counted as righteous for His
sake. It is not a legal fiction as some may
say; it is a fact in the courts of heaven
based upon Christ's perfect propitiatory
sacrifice and accomplishment at Golgotha. The
thoughtful reader will notice that there is a
double imputation.
In further consideration of a
relation and necessary concept, biblical
justification involves the Hebrew verb tsayke,
to which both the Greek word dikaioun
and the Latin justificare
refer, and is used in Scripture when dealing
with passages on forensic or declared judicial
righteousness. As noted, the Hebrew verb is
forensic and means to absolve someone in a
trial, or to hold or to declare just, as
opposed to the verb to condemn and to
incriminate. See Exodus 23:7; Deuteronomy
25:1; Job 9:3; Psalms 143:2; Proverbs 17:15;
Luke 18:14, Romans 4:3-5; and Acts 13:39. The
Scriptures are unequivocal in establishing our
justification because of how Christ bore the
wrath of God for us (see Romans 4:1-7).
Justification does not happen over and over
again. Christ's died once for all of our sins
(not just some) and His death was accepted by
the Father on our behalf. It is a finished
fact!
Also, and of particular
importance for this study, is the doctrine of
God's covenantal dealings with man in
Scripture and how this explains God's
transactions with man. What is a covenant? In
short, a covenant is an agreement or contract
between two parties. The word “covenant” is
translated from the Hebrew word berith.
It means “to cut.” In the Scripture, there are
covenants made between men, and there are
covenants made between God and man, such as
the covenant God made with Abraham in Genesis
15:9-18, 17:2.
It should be noted that there
are two types of covenants: unconditional and
conditional. A conditional covenant obligates
both God and mankind to certain
responsibilities. In the case of a conditional
covenant, God's promises are contingent upon a
man meeting his part of the agreement such as
the land promises made with Israel.
Historically, Israel was removed from the
Promised Land by Nebuchadnezzar, king of
Babylon, for her unfaithfulness to God's
covenant. By way of contrast, in an
unconditional covenant, God obliges Himself to
certain expressed responsibilities for the
fulfilling of the contract regardless of how
man responds. An unconditional covenant is a
promise made by God to man that is not
contingent upon a man fulfilling any
obligation or conditions. Genesis 15:9-18 is a
perfect example of this, where we see the
cutting of the animals into pieces and God
alone walking between the pieces of animals in
the form of a smoking furnace and a burning
lamp in verse 17, thus guaranteeing the
eternal covenant would be fulfilled because of
His action. If God did not keep the covenant
made with Abraham and ultimately his spiritual
descendants in Christ, God is saying that He
Himself would be cut in pieces, or bear the
judgment for violation of the covenant, which
is an impossibility.
Consequently, because of God
himself at Calvary bearing the judgment, this
makes imputation possible.
Now for a very helpful article
on Imputation of Adam’s Sin from the Dictionary
of Theological Terms:
First, it describes the
transmission of the guilt of Adam’s first sin
to his descendants. It is imputed, or
reckoned, to them; i.e., it is laid to their
account. Paul’s statement is unambiguous: “By
one man’s disobedience many were made
[constituted] sinners” (Rom. 5:19). Some
Reformed theologians ground the imputation of
Adam’s sin in the real involvement of all his
posterity in his sin, because of the specific
unity of the race in him. Shedd strongly
advocates this view in his Dogmatic Theology.
Others—e.g., Charles and A. A. Hodge, and
Louis Berkhof—refer all to the federal
headship of Adam. The Westminster Standards
emphasize that Adam is both the federal head
and the root of all his posterity. Both
parties accept that this is so. Thus, the
dispute is not whether Adam’s federal headship
is the ground of the imputation of his first
sin to us, but whether that federal headship
rests solely on a divine constitution—i.e.,
because God appointed it—or on the fact that
God made him the actual root of the race and
gave the race a real specific unity in him.
The theory of mediate
imputation* has never gained acceptance in
orthodox expressions of the Reformed Faith.*
It is subversive to the entire concept of the
imputation of Adam’s sin upon which Paul
grounds his exposition of justification by
virtue of union with Christ our righteousness
(Rom. 5:12–19; 1 Cor. 15:22).
Paul’s statement of the
imputation of Adam’s sin to his posterity is
stark: “By [through] one man sin entered into
the world, and death by [through] sin; so
death passed upon all men, for all have
sinned” (Rom. 5:12). In the AV the clause “for
all have sinned” may give the impression that
Paul’s argument is that all die like Adam
because all, like him, have sinned. But this
is not the case. His statement is, “Death
passed upon all humanity inasmuch as all
sinned.” He teaches that all participated in
Adam’s sin and that both the guilt and the
penally of that sin were transmitted to them.
However we explain the mode of that
participation—whether on purely federal or on
traducianist-federal grounds—the fact of it
stands as a fundamental of the Christian
revelation. As the Shorter Catechism says,
“The covenant [of works] being made with Adam,
not only for himself, but for his posterity,
all mankind, descending from him by ordinary
generation, sinned in him, and fell with him,
in his first transgression” (Question 16,
emphasis added.)
Imputation of our Sin to Christ
and of His Righteousness to Us
Second, imputation has a
second major use in Scripture. It describes
the act of God in visiting the guilt of
believers on Christ and of conferring the
righteousness of Christ upon believers. In
this sense “imputation is an act of God as
sovereign judge, at once judicial and
sovereign, whereby He—(1). Makes the guilt,
legal responsibility of our sins, really
Christ’s, and punishes them in Him, Isa. 53:6;
John 1:29; 2 Cor. 5:21; and (2). Makes the
merit, legal rights of Christ’s righteousness,
ours, and then treats us as persons legally
invested with all those rights, Rom. 4:6;
10:4; 1 Cor. 1:30; 2 Cor. 5:21; Phil. 3:9. As
Christ is not made a sinner by the imputation
to Him of our sins, so we are not made holy by
the imputation to us of His righteousness. The
transfer is only of guilt from us to Him, and
of merit from Him to us. He justly suffered
the punishment due to our sins, and we justly
receive the rewards due to His right-eousness,
1 John 1:8, 9” (A. A. Hodge, Outlines of
Theology, chap. 30, Q. 15).
The fact of this imputation
is inescapable: “By the obedience of one
[Christ] shall many be made righteous” (Rom.
5:19). The ground of it is the real, vital,
personal, spiritual and federal union of
Christ with His people. It is indispensable to
the biblical doctrine of justification.*
Without it, we fail to do justice to Paul’s
teaching, and we cannot lead believers into
the comfort that the gospel holds out to them.
That comfort is of a perfect legal release
from guilt and of a perfect legal
righteousness that establishes a secure
standing before God and His law on the basis
of a perfect obedience outside of their own
subjective experience.
The double imputation of our
sin to Christ and of His righteousness to us
is clearly laid down in 2 Cor. 5:21: “He hath
made him to be sin for us, who knew no sin;
that we might be made the righteousness of God
in him.” Hugh Martin’s paraphrase catches the
meaning precisely: “God made him, who knew no
sin, to be sin for us, who knew no
righteousness, that we might be made the
righteousness of God in him.” That Paul means
us to understand a judicial act of imputation
is clear. God did not make Christ personally a
sinner. The reference is not to Christ’s
subjective experience. He was as personally
sinless and impeccable when He was bearing our
sins on the cross as He had ever been. What
Paul is describing is God’s act of reckoning
our sin to Christ so as to make Him legally
liable for it and all its consequences.
Similarly, while believers are not by any
means righteous in their subjective
experience, God reckons to them the full merit
of Christ’s obedience in life and death (Rom.
5:18, 19). That righteousness, not any
attained virtue, is the ground of a believer’s
acceptance with God.
Denials of Imputation
Various groups have
vehemently denied the doctrine of imputation
in one or both of the senses given above.
Pelagian Denials
Pelagianism* is based on the
supposition that Adam’s sin was not
transmitted either as to its guilt or its
corruption. It holds to the error that at
birth every one of Adam’s posterity is born
with the same sinlessness that he received at
his creation.
“Reformed” Denials
The Neonomian* school of
Richard Baxter adopted a novel view of
justifying faith and of the righteousness by
which a believer stands acceptable to God.
That view is that faith is obedience to a new
law of works and that on the ground of this
obedience, God graciously accepts the believer
as righteous. Thus, the only reckoning God
does in our justification is to look on
imperfect obedience as perfect righteousness.
What this does for the doctrine of the
absolute truth and holiness of God is
unimaginable.
Another defection from within
the Reformed camp came from the teachings of
Jonathan Edwards’ pupil, Samuel Hopkins.
Hopkins looked on sin and righteousness in men
as nothing more than acts of their own will.
He therefore rejected the imputation of Adam’s
sin as a ground of condemnation and of
Christ’s righteousness as the ground of
justification.
A Modernist Denial
According to J. E. Davey,
late Principal of Assembly’s College, Belfast,
the doctrine of imputation is just “another
Form of Transubstantiation.” In his book, The
Changing Vesture of the Faith, Davey wrote,
“Protestantism has unwittingly done exactly
the same thing [as Romanism]. The centre of
the orthodox system is a doctrine of atonement
resting upon a theory of imputation which is
only another form of transubstantiation. Guilt
and righteousness are relative terms, which
refer to the personal will, and cannot be
disassociated from it by any mental jugglery.…
These words simply represent states of the
consciousness, and are in no sense
transferable.”
Davey’s views, propounding a
way of salvation almost divorced from what
Christ did and attained by a “simple process
of change,” are based upon unscriptural
notions of guilt and righteousness. He denies
any objective reality to them. They are to him
mere forms of consciousness. They are to be
forgotten, not atoned for. Thus, according to
Davey, salvation is accomplished without any
imputation of the righteousness of Christ to
the believer, without any satisfaction made to
divine justice, and without any legal ground
for its being established. This is a typical
“liberal” gospel, which is not a gospel at
all, and can be arrived at only by a wholesale
wresting, or ignoring, of Scripture. No more
telling commentary on just how vital the
doctrine of imputation is to the scriptural
scheme of salvation could be given.
Arminian,* Lutheran, and
Dispensationalist* Denials. Objections against
the orthodox statement of the imputation of
Christ’s righteousness to believers come also
from various evangelicals, including
Arminians, some Lutherans, and
dispensationalists. Reflecting aspects of the
Neonomian view, their argument is usually that
“faith is counted for righteousness” (Rom.
4:3, 5). That is, faith is regarded as
righteousness. However, that is something the
text quoted does not say. Faith is counted for
or unto righteousness, not as righteousness.
Paul is not teaching that God regarded faith
as something it was not. Rather he shows that
faith is the instrument by which this
righteousness is received.
Proof of the Imputation of
Christ’s Righteousness
Faith is counted unto
believers for righteousness. The question is,
“Whose righteousness?” It certainly is not our
own. The Bible makes it clear that it is
Christ’s (1 Cor. 1:30; 2 Cor. 5:21).
Two Kinds of Words in Romans
5:18, 19. The Bible also makes it clear what
it means by Christ’s righteousness. The terms
Paul employs in Rom. 5:18, 19 are exact. R. C.
H. Lenski draws attention to the -ma and the
-is endings in this text: “Therefore as by the
offence (paraptoma)
of one judgment came upon all men to
condemnation; even so by the righteousness (dikaioma)
of one the free gift came upon all men unto
justification (dikaiosis)
of life. For as by one man’s disobedience (parakoe)
many were made [constituted] sinners, so by
the obedience (hupakoe) of one shall many be
made [constituted] righteous” (The
Interpretation of Saint Paul’s Epistle to the
Romans).
The significance of the -ma
and the -is endings should not be overlooked.
Paul has been piling up nouns with the -ma
ending, six of them in verse 16 (dorema,
“gift,” krima,
“judgment,” katakrima,
“condemnation,” charisma, “free gift,” paraptomata,
“offences,” dikaioma,
“justification”). In every case the -ma ending
indicates not only the action but its effect:
dorema
is the gift with its effect; krima
is the judgment result or verdict; katakrima
is the adverse judgment result or verdict;
charisma is the gift of grace and its effect;
paraptomata
means many falls with their results; dikaioma
is righteousness with its result, namely a
verdict of acquittal or justification on the
ground of righteousness.
In contrast, the -is ending
emphasizes the thought of action.
Additionally, parakoe and hupakoe
denote respectively the action of disobeying
and obeying. With all this in mind, we are in
a position to grasp the full significance of
Paul’s statement. Adam’s paraptoma
(v. 18) means his offence and its effects
leading to katakrima,
a verdict of judgment on all men. Even so by
the dikaioma
of Christ, or His justification because of His
righteous actions, the charisma, or gracious
gift, brought for all men a dikaiosis,
an action declaring them righteous. The ground
of these verdicts is stated in verse 19. By
Adam’s act of disobedience, many were
constituted sinners. By Christ’s action of
obedience, many are constituted righteous.
Christ’s Personal
Righteousness Imputed. The point Paul makes
about our justification is vitally important:
God declared Jesus Christ righteous on the
basis of His personal righteousness. He
declares believers righteous, not on the
ground of any personal righteousness, but on
the ground of the righteous action of Christ
in His obedience. The entire action of Christ
in obeying God, including what theologians
term His active obedience as well as His
passive obedience (i.e. , His obedience both
in His life and in His death), is the ground
of God’s verdict of justification on the
believer. The claim that the Bible does not
teach that Christ’s active obedience was
vicarious, or that His personal obedience is
imputed to us to constitute us legally
righteous before God, is patently groundless.
In the one place where the NT formally and
extensively deals with the ground of our
justification (Rom. 5:12–19), these truths are
carefully expounded.
Further Textual Proof. Other
texts carry the same message. As God “made him
[Christ] to be sin for us,” so He made us “the
righteousness of God in him” (2 Cor. 5:21).
This signifies a legal imputation, not a moral
infusion, of righteousness. The “righteousness
of God in him” is the righteousness God has
provided. And where may we find it? “In him,”
not in our works, or even in our faith. By
faith we receive Christ as our righteousness,
but we must never locate the merit of our
justification in our act of faith. No action
of ours, even our believing, is perfect. Thus
no action of ours, even our believing, can be
the ground of our justification, which demands
a perfect righteousness. It is Christ who “is
made unto us righteousness” (1 Cor. 1:30).
Thus with Jeremiah we properly call Him Jehovah
Tsidkenu, “the Lord our Righteousness”
(Jer. 23:6).
Consequences of the
Imputation of Christ’s Righteousness
The truth of the imputation
of Christ’s righteousness has important
consequences for the believer’s assurance and
serenity. The latter is discussed in contrast
with a psychological counterfeit of it under
Self-esteem.*
Understanding Imputation
Yields Assurance. As long as Christians keep
dissecting their own faith to see if they
“really” believed, felt enough penitent
emotion, prayed the right prayer, or have
performed to a sufficiently high standard,
they will destroy assurance. There is no
perfection in the best we have done or can do.
And yet assurance demands a perfect foundation
on which to rest. We have that foundation in
the perfect righteousness of Christ, which God
has made over to the account of every
believer. He who believes in Christ stands
before God’s judgment bar as if he personally
had rendered the perfect obedience of the Lord
Jesus. We are in Him; He is the head and we
are the body. The head suffered for the body’s
sin; the body receives all the reward of the
head’s righteousness.
This doctrine will have
far-reaching effects in the life of the
believer. It will set him free to serve the
Lord in love. This is the essence of Christian
liberty. As J. Gresham Machen long ago pointed
out, this is the liberty from having to
establish our own righteousness before God, or
having to do something to gain His acceptance.
Christ has done all that. Now we serve, not to
be justified, but because we are “justified
freely by his grace through the redemption
that is in Christ Jesus” (Rom. 3:24).
Understanding Imputation
Leads to Holiness. Some imagine that the
doctrine of free justification and imputed
righteousness takes away the motive for
holiness and leaves a believer free to sin.
Paul answers that objection with a simple
question: “How shall we that are dead to sin,
live any longer therein?” (Rom. 6:2)—rather,
“How shall we who died to sin live any longer
therein?” That is, we died in Christ and rose
again in Him (v. 4), and that is the strongest
motive for holiness we can have. (3)
Westminster Catechism on
justification and how this explains the
doctrine on imputation:
Question 33 - What is
justification?
Answer 33.) Justification is
an act of God's free grace, wherein he
pardoneth all our sins,(1) and accepteth us as
righteous in his sight,(2) only for the
righteousness of Christ
imputed
to us,(3) and received by faith
alone.(4)
------------------------------------
(1) Romans 3:24-25, 4:6-8;
(2) 2 Corinthians 5:19, 21;
(3) Romans 5:17-19;
(4) Galatians 2:16;
Philippians 3:9;
In closing, a summation of
imputation from the Illustrated
Bible Dictionary:
Imputation is used to
designate any action or word or thing as
reckoned to a person. Thus in doctrinal
language (1) the sin of Adam is imputed to all
his descendants, i.e., it is reckoned as
theirs, and they are dealt with therefore as
guilty; (2) the righteousness of Christ is
imputed to them that believe in him, or so
attributed to them as to be considered their
own; and (3) our sins are imputed to Christ,
i.e., he assumed our "law-place," undertook to
answer the demands of justice for our sins. In
all these cases the nature of imputation is
the same (Romans 5:12-19; Compare Philemon
1:18 Philemon 1:19). ***
“Blessed
art
thou, O LORD: teach me thy statutes.” (Psalm
119:12)
“Study to shew thyself
approved unto God, a workman that needeth not
to be ashamed, rightly dividing the word of
truth.” (2 Timothy 2:15)
Notes:
1.H. D. M. Spence and
Joseph S. Exell, The
Pulpit Commentary, 2 Corinthians, Vol.
19, (Grand Rapids, Michigan, Eerdmans
Publishing Company reprint 1978), p. 126.
2.W. E. Vine, An
Expository Dictionary of New Testament Words,
(Iowa Falls, Iowa, Riverside Book and Bible
House), pp. 583-583.
3.Cairns, Alan, Dictionary
of Theological Terms (Greenville, SC:
Ambassador Emerald International, 2002), pp.
187-190.
“To God, only wise, be glory
through Jesus Christ forever. Amen.” (Romans
16:27) and “heirs according to the promise.”
(Galatians 3:28, 29)
Mr. Kettler has previously
published articles in the Chalcedon Report
and Contra Mundum. He and his wife
Marea attend the Westminster, CO, RPCNA
Church. Mr. Kettler is the author of the book
defending the Reformed Faith against attacks,
titled: The Religion That Started in a
Hat. Available at:
www.TheReligionThatStartedInAHat.com
For more study:
* For a great source of
theological definitions go to Rebecca writes
at Rebecca Writes:
http://www.rebecca-writes.com/theological-terms-in-ao/