Restitution
The third condition to having our sins forgiven is Restitution. This
long word simply means that we make every effort to correct the things we
have done wrong. Of course, we recognize that it is never possible to
reach
into the past and rectify every wrong, every lie, and every dishonest act.
In the first place, we can't even remember all the times we were guilty of
those things. It would probably drive a person insane to feel the
responsibility for such an impossible demand. Nevertheless, the Spirit
probes our consciences and reminds us of the matters that can be made
right.
If something has been stolen, it certainly should be restored. If
lies
have been told which damaged someone's reputation, we can apologize and
tell
the truth in order to remove any stigma on that person's character.
Sometimes prison might be a possible consequence if crimes of theft or
robbery have been committed, but it is very important to arrange repayment
whenever the possibility exists. In cases where restitution is not
possible,
the repentant one can safely trust the cleansing merits of Christ's blood
to
provide pardon and restoration.
Is it difficult to confront and correct our past sins Indeed, it is
probably the most excruciating part of the redemptive process. This may
explain why so many have convinced themselves that it is not a biblical
requirement. But might it not also provide a partial explanation as to why
spiritual renewal has been so elusive in the modern church Many believe
that
a tremendous revival would sweep the Christian churches if every member
made
genuine restitution to those they have wronged.
Meeting the three conditions of repentance, confession, and
restitution
brings assurance that the longest step has been taken in becoming a true
Christian. The sins are now forgiven and can no longer crush the
conscience
with guilt. Here is where we encounter the real answer to the question
about
the transfer of sin onto the divine Substitute. When we reach out in
faith,
believing that He truly has taken our place on the cross, a very marvelous
transaction is consummated. The death penalty that rested upon us is
instantly removed from us and placed on Jesus. It is exactly as though we
were with Him on the cross suffering the required sentence, and yet, we
were
only there by faith. He experienced the pain and punishment for us, but
because we confess Him as our Saviour, He actually treats us as though we
ourselves had died and paid the penalty for our own guilty acts. But
not only does God accept the atoning sacrifice of His Son as a total
satisfaction of the universal death sentence against every member of the
fallen race, He imputes to each one who chooses to accept it the credit
for
living a life just as holy as Jesus lived. In other words, they are not
only
declared "not guilty"; they are declared to be just as righteous as the
sinless Saviour who lived here in the flesh for 33 years without
committing
a single sin. It is in this amazing manner that all degrees of
transgression
are canceled, and "whosoever will" may stand without condemnation before
God. His faith alone has opened a door to a new "standing" in relation to
God. It is called justification, and it provides forgiveness for every
wrongdoing of the past that has been repented of, confessed, and forsaken.
And even though it can be said that the death of Jesus, in one sense, made
a
corporate reconciliation of all men to God, it is only through personal
acceptance of the sacrifice that anyone can experience "justification by
faith."
Does the totality of salvation, then, consist of a mere "accounting"
on
the part of God Is our part only to believe that God does everything for
us,
and then wait for Him to waft us on rose-tinted clouds into the kingdom of
heaven Indeed not. So far, we have described that part of righteousness by
faith that flows from outside ourselves. It is called justification and is
based wholly upon the objective acts of God in our behalf. It is true that
we cannot work for this imputed credit for being righteous. We can only
accept the atoning merits of the blood of Jesus, which bears witness that
somebody else paid the penalty for our sins. By exercising faith in this
divine Substitute, who took our place in death, we acquire a certain
"standing" of righteousness before God.
But it is most necessary that we understand that God does not ascribe
some legal fiction to us by calling us righteous when we really are not.
Righteousness by faith includes more than just a "standing" or
"accounting."
God not only imputes righteousness to us through justification to take
care
of our past sins, but He imparts righteousness to us through
sanctification
to keep us from future sins. In other words, there is a "state" of
righteousness before God as well as a "standing" of being righteous. We'll
have more to say about these two aspects of righteousness by faith as we
move into the next chapter. Keep in mind, though, that whether imputed or
imparted, all true righteousness originates with God and resides in us
only
as long as Christ abides in us through faith.
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