I see you quoted that statement without quoting the context which it was stated in, thats dishonesty.
Who Justifieth the Ungodly
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Justification by Peter L. Meney Pt 1
"Being justified freely by his grace"
Most true Christians know the word justification and most will be able to tell you they believe themselves to have been justified by faith. But what is justification and why is it so important for believers in the Lord Jesus Christ to have a proper understanding of this term?
Here are seven key points with respect to justification that all believers should know and understand. If we are truly to appreciate what God has done for us in the sacrifice of his Son, our Saviour, we must see our position in terms of God's eternal love and mercy.
What justification is
Justification is a pronouncing a person righteous according to law as though he had never sinned. An important distinction here is to distinguish between pardon and justification. Pardon for sin is receiving mercy when we have been tried under law, found guilty and convicted. Justification is to have been tried and declared not guilty as though one had never sinned or transgressed the law. Also, while pardon takes away sin or at least the condemnation and guilt of our sin, it does not make us righteous. Justification on the other hand does. Not in the sense that sinners have righteousness poured into them so that they become sinless, but in the sense that God regards them as if they were righteous and reckons them to be so. Justification is the imputation of righteousness whereby a sinner is considered by God to be righteous.
The source of justification
The source of a Christian's justification is the Triune God. Only God can declare a sinner righteous because it is God who has been sinned against and God who is the judge of our sin. God therefore is the originator of a believer's justification. However, each person in the Trinity is actively engaged in the justification of a sinner. The Father, as author, established the terms of our justification agreeing to accept the ransom of Jesus Christ as the ground of reconciliation between God and man. Christ, as representative, perfectly obeyed, magnified and honoured the holy law of God. The Father accepted that righteousness, imputing it to His chosen people and declaring them righteous in His sight through the obedience of His Son. The Holy Spirit then brings the merits of this work of Christ to the heart of the sinner. He convinces men of their need, shows them the beauty of Christ's righteousness and bestows faith by which they trust in that completed work and the justifying purpose of God. John Gill summarised this Triune work by saying, 'the Father contrives it, the Son has procured it, and the Spirit applies it'.
What initiates justification
In this way we can clearly see that the justification of a sinner is God's work, not man's. Our justification does not flow from our obedience to the law. If it did we would be justified by works and not by grace. Nor are we justified by obedience to the gospel as if the gospel were an easier or milder form of law. Faith is not obedience to law. Our Christian profession does not justify us, nor, and this is important for it is widely misunderstood, does our believing the gospel and trusting in Christ. It is not the sinner's belief or his act of believing that justifies him before God. Rather it is the object of a believer's faith, specifically, the righteousness of Christ, and not the exercise of faith which God accepts. Justification is Christ's righteousness imputed to the sinner without any initiating act on the part of the sinner (Romans 4:6). To quote John Gill again,
We are, indeed, said to be justified by faith (Romans 5:1), but not by faith, as an act of ours, for then we should be justified by works . but we are justified by faith objectively, as it looks to, receives, apprehends, and embraces Christ's righteousness for justification.
It is God who justifies the sinner and not the sinner who justifies himself by his act of faith. We are justified for the sake of the Lord Jesus Christ, who by living obediently to the law won this justification for us and freely bore our sin in suffering and death, to cleanse us from guilt and remove our penalty.
How we are justified
Justification requires righteousness. Remember the distinction between justification and pardon? We know that the law convicts all men as unrighteous sinners so the righteousness of another must reckoned to us if we are going to be free from the law's condemnation. This is God's work. He justifies by imputing righteousness (God justifies the ungodly). Our state and God's demands require imputation and just as Adam's sin became ours by imputation so Christ's righteousness comes to all His people by imputation. Just as our sin became Christ's by imputation so His righteousness becomes ours (2 Corinthians 5:21).35
"Being justified freely by his grace"
Most true Christians know the word justification and most will be able to tell you they believe themselves to have been justified by faith. But what is justification and why is it so important for believers in the Lord Jesus Christ to have a proper understanding of this term?
Here are seven key points with respect to justification that all believers should know and understand. If we are truly to appreciate what God has done for us in the sacrifice of his Son, our Saviour, we must see our position in terms of God's eternal love and mercy.
What justification is
Justification is a pronouncing a person righteous according to law as though he had never sinned. An important distinction here is to distinguish between pardon and justification. Pardon for sin is receiving mercy when we have been tried under law, found guilty and convicted. Justification is to have been tried and declared not guilty as though one had never sinned or transgressed the law. Also, while pardon takes away sin or at least the condemnation and guilt of our sin, it does not make us righteous. Justification on the other hand does. Not in the sense that sinners have righteousness poured into them so that they become sinless, but in the sense that God regards them as if they were righteous and reckons them to be so. Justification is the imputation of righteousness whereby a sinner is considered by God to be righteous.
The source of justification
The source of a Christian's justification is the Triune God. Only God can declare a sinner righteous because it is God who has been sinned against and God who is the judge of our sin. God therefore is the originator of a believer's justification. However, each person in the Trinity is actively engaged in the justification of a sinner. The Father, as author, established the terms of our justification agreeing to accept the ransom of Jesus Christ as the ground of reconciliation between God and man. Christ, as representative, perfectly obeyed, magnified and honoured the holy law of God. The Father accepted that righteousness, imputing it to His chosen people and declaring them righteous in His sight through the obedience of His Son. The Holy Spirit then brings the merits of this work of Christ to the heart of the sinner. He convinces men of their need, shows them the beauty of Christ's righteousness and bestows faith by which they trust in that completed work and the justifying purpose of God. John Gill summarised this Triune work by saying, 'the Father contrives it, the Son has procured it, and the Spirit applies it'.
What initiates justification
In this way we can clearly see that the justification of a sinner is God's work, not man's. Our justification does not flow from our obedience to the law. If it did we would be justified by works and not by grace. Nor are we justified by obedience to the gospel as if the gospel were an easier or milder form of law. Faith is not obedience to law. Our Christian profession does not justify us, nor, and this is important for it is widely misunderstood, does our believing the gospel and trusting in Christ. It is not the sinner's belief or his act of believing that justifies him before God. Rather it is the object of a believer's faith, specifically, the righteousness of Christ, and not the exercise of faith which God accepts. Justification is Christ's righteousness imputed to the sinner without any initiating act on the part of the sinner (Romans 4:6). To quote John Gill again,
We are, indeed, said to be justified by faith (Romans 5:1), but not by faith, as an act of ours, for then we should be justified by works . but we are justified by faith objectively, as it looks to, receives, apprehends, and embraces Christ's righteousness for justification.
It is God who justifies the sinner and not the sinner who justifies himself by his act of faith. We are justified for the sake of the Lord Jesus Christ, who by living obediently to the law won this justification for us and freely bore our sin in suffering and death, to cleanse us from guilt and remove our penalty.
How we are justified
Justification requires righteousness. Remember the distinction between justification and pardon? We know that the law convicts all men as unrighteous sinners so the righteousness of another must reckoned to us if we are going to be free from the law's condemnation. This is God's work. He justifies by imputing righteousness (God justifies the ungodly). Our state and God's demands require imputation and just as Adam's sin became ours by imputation so Christ's righteousness comes to all His people by imputation. Just as our sin became Christ's by imputation so His righteousness becomes ours (2 Corinthians 5:21).35
Justification by Peter L. Meney Pt 2
When we are justified
When does God justify sinners? Some say the elect were justified when the Lord Jesus died, some say it was when the Lord rose again. Today a popular teaching is that justification takes place when a sinner believes and becomes a Christian. Other teachings have placed justification in the Garden of Eden immediately after the fall, or at the last judgement. However, in light of what we have learned above, it is clear that justification, i.e. the pronouncing of sinners as righteous by the imputation of Christ's righteousness, is the result and consequence of covenant agreements between the Father and the Son, regarding Christ's suretiship and substitutionary atonement for His bride. These covenants are from eternity and prove the case for justification from eternity. Those who teach justification conditional upon man's act of faith fail to do justice to the Biblical evidence of Romans 4:5 where we are told that God justifies the ungodly. Faith is the fruit of justification, not the other way around. Justification is what has been declared by God and accomplished by Christ. Faith lays hold upon that Word.
The people who are justified
The objects of justification are the elect people of God, His people chosen from before the foundation of the world. They are justified, according to Romans 8 and freed from all condemnation through Christ's representative and substitutionary death. Only the elect will be converted, only they elect will be given the gift of faith, only the elect will be saved (Romans 5:9,10). Nevertheless, this people are a great number whom no man can number. God's righteous servant has justified many (Isaiah 53:11).
The effect of justification
The elect of God, whom He has justified in Christ, are free from all wrath of God, Christ having interposed Himself in their place and borne their condemnation. They are reconciled to God and have peace with Him. Because of their sins here on earth they sometimes feel far from God and must sometimes be disciplined in a fatherly and loving way, but they are free from all condemnation and will never experience the judgement of God. These justified ones are converted from an ungodly state in time by the work of the Holy Spirit, obtain peace of conscience by the blood of Christ and have grace to enter boldly into the presence of God in prayer, worship and ultimately in their glorified bodies. A major effect of justification is sanctification, for 'whom he justified, them he also glorified.'(Romans 8:30).
The blessing of justification is a privilege of grace that only God could devise and only Christ accomplish. It is an act of God's free grace, bestowed completely upon all the elect, once and for all time. All the elect have the same justification. There are no degrees, no one is more justified than another. All the elect are perfectly righteous before God by the imputed righteousness of Christ. The justification of a sinner cannot be revoked and every sinner who exercises the gift of faith is assured of salvation by the declared will of God.
Here are two final points about justification. Justification does not take sin out of the believer. The elect are free from sin in that they are free from the condemnation for sin - Christ having borne their sin and carried their sorrow. Nor does justification discourage the performance of good works. The elect are created in Christ Jesus unto good works (Ephesians 2:10). On the contrary, justification enables the child of God to deny ungodliness and live soberly, righteously, and godly, in this present world to the glory of God, their Saviour (Titus 2:12). 35
When we are justified
When does God justify sinners? Some say the elect were justified when the Lord Jesus died, some say it was when the Lord rose again. Today a popular teaching is that justification takes place when a sinner believes and becomes a Christian. Other teachings have placed justification in the Garden of Eden immediately after the fall, or at the last judgement. However, in light of what we have learned above, it is clear that justification, i.e. the pronouncing of sinners as righteous by the imputation of Christ's righteousness, is the result and consequence of covenant agreements between the Father and the Son, regarding Christ's suretiship and substitutionary atonement for His bride. These covenants are from eternity and prove the case for justification from eternity. Those who teach justification conditional upon man's act of faith fail to do justice to the Biblical evidence of Romans 4:5 where we are told that God justifies the ungodly. Faith is the fruit of justification, not the other way around. Justification is what has been declared by God and accomplished by Christ. Faith lays hold upon that Word.
The people who are justified
The objects of justification are the elect people of God, His people chosen from before the foundation of the world. They are justified, according to Romans 8 and freed from all condemnation through Christ's representative and substitutionary death. Only the elect will be converted, only they elect will be given the gift of faith, only the elect will be saved (Romans 5:9,10). Nevertheless, this people are a great number whom no man can number. God's righteous servant has justified many (Isaiah 53:11).
The effect of justification
The elect of God, whom He has justified in Christ, are free from all wrath of God, Christ having interposed Himself in their place and borne their condemnation. They are reconciled to God and have peace with Him. Because of their sins here on earth they sometimes feel far from God and must sometimes be disciplined in a fatherly and loving way, but they are free from all condemnation and will never experience the judgement of God. These justified ones are converted from an ungodly state in time by the work of the Holy Spirit, obtain peace of conscience by the blood of Christ and have grace to enter boldly into the presence of God in prayer, worship and ultimately in their glorified bodies. A major effect of justification is sanctification, for 'whom he justified, them he also glorified.'(Romans 8:30).
The blessing of justification is a privilege of grace that only God could devise and only Christ accomplish. It is an act of God's free grace, bestowed completely upon all the elect, once and for all time. All the elect have the same justification. There are no degrees, no one is more justified than another. All the elect are perfectly righteous before God by the imputed righteousness of Christ. The justification of a sinner cannot be revoked and every sinner who exercises the gift of faith is assured of salvation by the declared will of God.
Here are two final points about justification. Justification does not take sin out of the believer. The elect are free from sin in that they are free from the condemnation for sin - Christ having borne their sin and carried their sorrow. Nor does justification discourage the performance of good works. The elect are created in Christ Jesus unto good works (Ephesians 2:10). On the contrary, justification enables the child of God to deny ungodliness and live soberly, righteously, and godly, in this present world to the glory of God, their Saviour (Titus 2:12). 35
Four Aspects of Justification by Don Fortner
“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.”
(Romans 5:18)
The Lord Jesus Christ took upon himself our nature. As a man, the Son of God rendered unto God the perfection and righteousness which he required of us. He made an infinite satisfaction for sin, by pouring out his life’s blood unto death at Calvary. He did these things as the Representative and Substitute of God’s elect; and all that he did for us we did in him.
Every true believer has both rendered perfect righteousness to God and made an infinite satisfaction for his sin in the Person of our all glorious Christ.
As the result of Christ’s finished work as our Representative, it is a perfectly just thing for God to justify all who believe on his Son. In saving our souls and bringing us to heaven the Lord God deals with us in exact accordance with justice. He gives us that which in Christ we deserve. Here are four things which are plainly revealed in the Word of God about our justification in Christ. God’s elect are justified by…
Divine Decree
First, God’s elect were justified by the decree of God the Father in eternity. In the mind and purpose of God all his elect were justified from eternity. Our justification was actually accomplished by God’s sovereign purpose of grace in eternal predestination before the worlds were made. This is not a matter of speculation or a hair-splitting theological precision. It is a matter of unmistakable revelation. Read it for yourself in the Book of God. Romans 8:30 declares that God justified his elect when he chose them and predestinated them to be conformed to the image of his dear Son before the worlds were made.
Our justification did not commence in time, but in eternity. Paul, speaking of God’s eternal decree of predestination, declares that all of God’s elect were justified in his eternal purpose of grace. — “The works were finished from the foundation of the world” (Hebrews 4:3).
“For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.” (Romans 8:29-30)
Christ’s Death
Second, God’s elect were justified by the death of God the Son, our Divine Substitute, the Lord Jesus Christ, at Calvary. Though Christ is the Lamb slain from the foundation of the world, he was also slain in time for the redemption of our souls. And though God’s elect were justified by his sovereign decree in eternal predestination, we were also justified by the precious shed blood of God’s dear Son at Calvary.
The Bible does not teach that justification was provided, or made possible by the death of Christ. The Bible declares that justification was accomplished at Calvary. If it was merely provided or made possible for us, but is not accomplished until we believe, then our faith would be as much the cause of justification as the purpose of God and the sacrifice of Christ. But that is not the case. The Holy Spirit tells us plainly that when Christ died, those for whom he died were justified (Romans 3:24-26).
By Faith
Third, God’s elect are justified by faith in Christ in the sweet and blessed experience of grace, by the declaration of God the Holy Spirit in conversion. When God the Holy Spirit regenerates the chosen, ransomed sinner, giving him faith in Christ, as that sinner looks to Christ alone as his Savior, the blessed Spirit of God sprinkles the blood of Christ upon the conscience and speaks like a bailiff reading the verdict in court — “JUSTIFIED!” Thus every believing sinner receives justification by faith in Christ (Romans 4:25-5:1).
Faith does not cause God to justify us. The obedience of Christ has done that. But faith, resting upon Christ alone as Savior, obtains peace with God, even the peace of perfect, complete justification.
By Works
Fourth, God’s elect are justified by the display of good works before men. Yes, there is a sense in which we are justified by works, not before God, but before men. We justify our professed faith in Christ by our works. Believers do not show their faith by creeds, confessions, and catechisms, but by their conduct (James 2:14-26). Just as Abraham and Rahab justified their professed faith by their works, so today all true believers justify their claim of faith in Christ by their obedience to Christ.
May God grant you this blessed gift of free justification in Christ. May he now grant you faith in his dear Son by the power and grace of his Holy Spirit, for Christ’s sake.
http://www.donfortner.com/bulletin_articles/45_romans/rom 05v18 Four Aspects of Justification.htm
36
“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.”
(Romans 5:18)
The Lord Jesus Christ took upon himself our nature. As a man, the Son of God rendered unto God the perfection and righteousness which he required of us. He made an infinite satisfaction for sin, by pouring out his life’s blood unto death at Calvary. He did these things as the Representative and Substitute of God’s elect; and all that he did for us we did in him.
Every true believer has both rendered perfect righteousness to God and made an infinite satisfaction for his sin in the Person of our all glorious Christ.
As the result of Christ’s finished work as our Representative, it is a perfectly just thing for God to justify all who believe on his Son. In saving our souls and bringing us to heaven the Lord God deals with us in exact accordance with justice. He gives us that which in Christ we deserve. Here are four things which are plainly revealed in the Word of God about our justification in Christ. God’s elect are justified by…
Divine Decree
First, God’s elect were justified by the decree of God the Father in eternity. In the mind and purpose of God all his elect were justified from eternity. Our justification was actually accomplished by God’s sovereign purpose of grace in eternal predestination before the worlds were made. This is not a matter of speculation or a hair-splitting theological precision. It is a matter of unmistakable revelation. Read it for yourself in the Book of God. Romans 8:30 declares that God justified his elect when he chose them and predestinated them to be conformed to the image of his dear Son before the worlds were made.
Our justification did not commence in time, but in eternity. Paul, speaking of God’s eternal decree of predestination, declares that all of God’s elect were justified in his eternal purpose of grace. — “The works were finished from the foundation of the world” (Hebrews 4:3).
“For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.” (Romans 8:29-30)
Christ’s Death
Second, God’s elect were justified by the death of God the Son, our Divine Substitute, the Lord Jesus Christ, at Calvary. Though Christ is the Lamb slain from the foundation of the world, he was also slain in time for the redemption of our souls. And though God’s elect were justified by his sovereign decree in eternal predestination, we were also justified by the precious shed blood of God’s dear Son at Calvary.
The Bible does not teach that justification was provided, or made possible by the death of Christ. The Bible declares that justification was accomplished at Calvary. If it was merely provided or made possible for us, but is not accomplished until we believe, then our faith would be as much the cause of justification as the purpose of God and the sacrifice of Christ. But that is not the case. The Holy Spirit tells us plainly that when Christ died, those for whom he died were justified (Romans 3:24-26).
By Faith
Third, God’s elect are justified by faith in Christ in the sweet and blessed experience of grace, by the declaration of God the Holy Spirit in conversion. When God the Holy Spirit regenerates the chosen, ransomed sinner, giving him faith in Christ, as that sinner looks to Christ alone as his Savior, the blessed Spirit of God sprinkles the blood of Christ upon the conscience and speaks like a bailiff reading the verdict in court — “JUSTIFIED!” Thus every believing sinner receives justification by faith in Christ (Romans 4:25-5:1).
Faith does not cause God to justify us. The obedience of Christ has done that. But faith, resting upon Christ alone as Savior, obtains peace with God, even the peace of perfect, complete justification.
By Works
Fourth, God’s elect are justified by the display of good works before men. Yes, there is a sense in which we are justified by works, not before God, but before men. We justify our professed faith in Christ by our works. Believers do not show their faith by creeds, confessions, and catechisms, but by their conduct (James 2:14-26). Just as Abraham and Rahab justified their professed faith by their works, so today all true believers justify their claim of faith in Christ by their obedience to Christ.
May God grant you this blessed gift of free justification in Christ. May he now grant you faith in his dear Son by the power and grace of his Holy Spirit, for Christ’s sake.
http://www.donfortner.com/bulletin_articles/45_romans/rom 05v18 Four Aspects of Justification.htm
36
awwwwwhahahahahahaha!!! ... look who's concerned about "context" ...
there is absolutely no concern about "context" when brightfame52 ignores the context of Scripture ...
you so funny!!! ... thanks for the laugh ...
.
Justification
Justification by faith is one of the greatest blessings of salvation which the believer enjoys. To be justified means that one is declared to be righteous before the judgment seat of God. Even though he is a sinner who daily breaks God’s holy law, his legal state is one of perfect righteousness. In justification a man is reckoned to be free from all guilt and condemnation. In fact, God considers him to be as righteous as if he had never sinned and as if he has always kept His commandments perfectly.
It ought to be evident that this blessing of salvation has absolutely nothing to do with man’s will and works. The Scriptures teach us that it is God who justifies, and who does so by His sovereign grace. The prophet Isaiah writes, “Surely, shall one say, in the LORD have I righteousness and strength … In the LORD shall all the seed of Israel be justified, and shall glory” (Isa. 45:24-25). All of our righteousness is “in the LORD.” We do not justify ourselves. This is what the apostle Paul taught the Christians of Galatia when he said, “… a man is not justified by the works of the law … for by the works of law shall no flesh be justified” (Gal. 2:16). Justification is totally the work of Almighty God. If God does not justify us then nothing we think, say, or do can possibly make us righteous before the perfection of His righteousness.
The very nature of justification itself teaches us that it is utterly impossible for this blessing to be the work of man. For justification means that the sinner is declared to be righteous. When God justifies us, He justifies a people who are in themselves a wicked people. Thus the apostle Paul tells us that God “justifieth the ungodly” (Rom. 4:5). When God justifies the sinner He forgives his sin-sin which makes him worthy of condemnation. Man is unrighteous, not righteous; but God does not count his sin against him. This is the wonder of justification. David put it this way, “Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile” (Ps. 32:1-2). In justification God can say to His people, “Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (Isa. 1:18).
Moreover, it is not the case that God simply overlooks sin. Oh no! The divine cause of justification is nowhere seen so clearly as in the fact that God sent His own Son to justify His people through His death on the cross. Someone must pay for the sin of the elect. That Someone is God Himself through Jesus Christ our Lord. The ground and basis of justification is the blood of Christ. The sins of God’s people are blotted out in the blood of the Lamb. Therefore God could say concerning Christ, “He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities” (Isa. 53:11). Indeed, man is “justified by his blood” (Rom. 5:9). Even though the believer deserves to be condemned forever, Christ bore that condemnation in order that he might be free from all condemnation. He took away the sins of His people and gave them His own righteousness instead. At that moment when Christ died on the cross, His people were objectively justified.
Because the sole basis of justification is the death of Christ, we may not even attribute it to faith. Indeed, we are justified by faith. “Abraham believed God, and it was counted unto him for righteousness” (Rom. 4:3). But that does not mean that our faith is our righteousness. That can not be, for our faith is weak and imperfect. Our righteousness is Jesus Christ. The apostle says, “Christ Jesus, who of God is made unto us wisdom, and righteousness …” (I Cor. 1:30). Faith is the God-ordained and God-given means of justification, but not its basis. By faith we are united to Christ and partake of His death and resurrection, His righteousness and life. By faith we subjectively experience the blessedness of justification. But that faith can not be the ground of justification.
So far is justification removed from our wills and our works that it is accomplished already in the eternal counsel of God. Just as Christ was “slain from the foundation of the world” (Rev. 13:8), so too God’s elect people have been eternally justified in the decree and will of God. He has always beheld the elect in Christ Jesus as righteous. Thus Balaam was made to declare, “He [i.e., God] hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel …” (Num. 23:21). Even though God’s people are great sinners, He has always seen them as those washed in the blood. It is not strange therefore that the apostle can ask, “Who shall lay any thing to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again …” (Rom. 8:33-34). The justification of God’s people is sure because it is the sovereign work of God alone. He imputes to His people the righteousness of Jesus Christ the Lord. Nothing can be added to that righteousness.
God's Sovereignty In Salvation
36
Justification by faith is one of the greatest blessings of salvation which the believer enjoys. To be justified means that one is declared to be righteous before the judgment seat of God. Even though he is a sinner who daily breaks God’s holy law, his legal state is one of perfect righteousness. In justification a man is reckoned to be free from all guilt and condemnation. In fact, God considers him to be as righteous as if he had never sinned and as if he has always kept His commandments perfectly.
It ought to be evident that this blessing of salvation has absolutely nothing to do with man’s will and works. The Scriptures teach us that it is God who justifies, and who does so by His sovereign grace. The prophet Isaiah writes, “Surely, shall one say, in the LORD have I righteousness and strength … In the LORD shall all the seed of Israel be justified, and shall glory” (Isa. 45:24-25). All of our righteousness is “in the LORD.” We do not justify ourselves. This is what the apostle Paul taught the Christians of Galatia when he said, “… a man is not justified by the works of the law … for by the works of law shall no flesh be justified” (Gal. 2:16). Justification is totally the work of Almighty God. If God does not justify us then nothing we think, say, or do can possibly make us righteous before the perfection of His righteousness.
The very nature of justification itself teaches us that it is utterly impossible for this blessing to be the work of man. For justification means that the sinner is declared to be righteous. When God justifies us, He justifies a people who are in themselves a wicked people. Thus the apostle Paul tells us that God “justifieth the ungodly” (Rom. 4:5). When God justifies the sinner He forgives his sin-sin which makes him worthy of condemnation. Man is unrighteous, not righteous; but God does not count his sin against him. This is the wonder of justification. David put it this way, “Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile” (Ps. 32:1-2). In justification God can say to His people, “Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (Isa. 1:18).
Moreover, it is not the case that God simply overlooks sin. Oh no! The divine cause of justification is nowhere seen so clearly as in the fact that God sent His own Son to justify His people through His death on the cross. Someone must pay for the sin of the elect. That Someone is God Himself through Jesus Christ our Lord. The ground and basis of justification is the blood of Christ. The sins of God’s people are blotted out in the blood of the Lamb. Therefore God could say concerning Christ, “He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities” (Isa. 53:11). Indeed, man is “justified by his blood” (Rom. 5:9). Even though the believer deserves to be condemned forever, Christ bore that condemnation in order that he might be free from all condemnation. He took away the sins of His people and gave them His own righteousness instead. At that moment when Christ died on the cross, His people were objectively justified.
Because the sole basis of justification is the death of Christ, we may not even attribute it to faith. Indeed, we are justified by faith. “Abraham believed God, and it was counted unto him for righteousness” (Rom. 4:3). But that does not mean that our faith is our righteousness. That can not be, for our faith is weak and imperfect. Our righteousness is Jesus Christ. The apostle says, “Christ Jesus, who of God is made unto us wisdom, and righteousness …” (I Cor. 1:30). Faith is the God-ordained and God-given means of justification, but not its basis. By faith we are united to Christ and partake of His death and resurrection, His righteousness and life. By faith we subjectively experience the blessedness of justification. But that faith can not be the ground of justification.
So far is justification removed from our wills and our works that it is accomplished already in the eternal counsel of God. Just as Christ was “slain from the foundation of the world” (Rev. 13:8), so too God’s elect people have been eternally justified in the decree and will of God. He has always beheld the elect in Christ Jesus as righteous. Thus Balaam was made to declare, “He [i.e., God] hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel …” (Num. 23:21). Even though God’s people are great sinners, He has always seen them as those washed in the blood. It is not strange therefore that the apostle can ask, “Who shall lay any thing to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again …” (Rom. 8:33-34). The justification of God’s people is sure because it is the sovereign work of God alone. He imputes to His people the righteousness of Jesus Christ the Lord. Nothing can be added to that righteousness.
God's Sovereignty In Salvation
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the link opens to a page:
God's Sovereignty In Salvation
Rev. Steven Houck
Minister in the Protestant Reformed Churches (aka calvinism aka TULIP).
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Justification by Christ Alone
But, you will say; the apostle Paul saith (Romans 5:1,) “That being justified by faith, we have peace with God;” and since the Holy Ghost saith, “we are justified by faith,” we must not dispute against it. I will answer in brief, and desire one thing of you, and that is to consult Beza upon this place; he renders the words out of the original, “Being justified by faith we have, peace with God,” without any stop from the first to the last. Our translators render the words thus, “Being justified by faith,” and then put a comma; but as Beza renders them (who is accounted a most sincere renderer of the original) he makes no stop: and, if that be true, why may not they be as well rendered thus; “Being justified, by faith we have peace with God?” And so ascribe justification to Christ, as a thing done before, let faith have reference to our peace; being justified by Christ, by faith we come to have peace with God, which stands current with the analogy of faith, and truth of the gospel: “For it is God that justifieth,” Romans 8:34. Justification is truly and properly the work of God himself, and cannot be the work of faith. But, Secondly, suppose the words to run as they are commonly rendered; I answer, then are we to distinguish in faith two things; there is the act of believing, and the object on which we believe; and so the words may be understood thus, “Being justified” by the righteousness of faith, or by the righteousness of Christ which we believe, “we have peace with God;” and so ascribe our justification to the object of our believing, the righteousness of Christ, and not to the act of believing. The truth is, beloved, the act of believing is a work, and as much ours, as our fear, prayer, and love are; and the apostle should contradict himself when he saith, “We are saved by grace, through faith, not of works,” if he mean the act of faith; he might as well have said, we are not justified by works, but we are justified by them. Tobias Crisp {Christ Alone Exalted}
But, you will say; the apostle Paul saith (Romans 5:1,) “That being justified by faith, we have peace with God;” and since the Holy Ghost saith, “we are justified by faith,” we must not dispute against it. I will answer in brief, and desire one thing of you, and that is to consult Beza upon this place; he renders the words out of the original, “Being justified by faith we have, peace with God,” without any stop from the first to the last. Our translators render the words thus, “Being justified by faith,” and then put a comma; but as Beza renders them (who is accounted a most sincere renderer of the original) he makes no stop: and, if that be true, why may not they be as well rendered thus; “Being justified, by faith we have peace with God?” And so ascribe justification to Christ, as a thing done before, let faith have reference to our peace; being justified by Christ, by faith we come to have peace with God, which stands current with the analogy of faith, and truth of the gospel: “For it is God that justifieth,” Romans 8:34. Justification is truly and properly the work of God himself, and cannot be the work of faith. But, Secondly, suppose the words to run as they are commonly rendered; I answer, then are we to distinguish in faith two things; there is the act of believing, and the object on which we believe; and so the words may be understood thus, “Being justified” by the righteousness of faith, or by the righteousness of Christ which we believe, “we have peace with God;” and so ascribe our justification to the object of our believing, the righteousness of Christ, and not to the act of believing. The truth is, beloved, the act of believing is a work, and as much ours, as our fear, prayer, and love are; and the apostle should contradict himself when he saith, “We are saved by grace, through faith, not of works,” if he mean the act of faith; he might as well have said, we are not justified by works, but we are justified by them. Tobias Crisp {Christ Alone Exalted}
We are justified by the obedience and sufferings of Christ, and consequently not by faith. The Apostle expressly asserts that we are justified by His blood; "Much more then being justified by his blood, we shall be saved from wrath through him" (Rom. 5:9): and also, that we are made righteous by His obedience; "As by the offense of one many were made sinners, so by the obedience of one shall many be made righteous" (Rom. 5:19): therefore not by faith. John Gill
When he says " not by faith" he means faith is never the cause of ones justification before God.
When he says " not by faith" he means faith is never the cause of ones justification before God.
Romans 5:1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ
I'll stick with God ...
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Another reason for Justification before God prior to faith, which is a fruit of the Spirit of New Birth, its because the elect are Justified while being ungodly according to Rom 4:5
5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
And the elect are ungodly prior to regeneration, for no regenerate person is an ungodly person. 36
5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
And the elect are ungodly prior to regeneration, for no regenerate person is an ungodly person. 36
... read the verse again, brightfame52 ... and pay attention to the words in redRom 4:5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
the moment the "ungodly" believeth, he or she is justified ... no longer ungodly.
So, no, your claim is wholly without merit. No descendant of Adam is "justified while being ungodly" ... not according to Rom 4:5 or any other verse in Scripture.
READ YOUR BIBLE!!!
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False, they were Justified when Christ rose from the dead for their Justification Rom 4:25
Rom 4:5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
the moment the "ungodly" believeth, he or she is justified ... no longer ungodly.
So, no, your claim is wholly without merit. No descendant of Adam is "justified while being ungodly" ... not according to Rom 4:5 or any other verse in Scripture.
READ YOUR BIBLE!!!
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25 Who was delivered for our offences, and was raised again for our justification.
What is Justification by Faith ?
Its being by the Holy Ghost and the Gospel given a conscience spiritual knowing or knowledge, persuasion of the Justification we have before God due to the imputed righteousness of Christ our Surety through His Blood !
Its being by the Holy Ghost and the Gospel given a conscience spiritual knowing or knowledge, persuasion of the Justification we have before God due to the imputed righteousness of Christ our Surety through His Blood !