If you have your Bibles today and would like to follow along as we read from our text, you may turn with me to Galatians chapter 2 verses 15 through 16. 15-16 We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law. For by the works of the law shall no flesh be justified." A faithful testimony should not only be one that defines and explains the truth of a doctrine, but also should be one that exposes and uncovers errors of the times that attack or undermine the truth. Lord Jesus Christ not only taught the truth about how God is to be worshipped, namely in spirit and in truth, as we see in John 4.24. But he also exposed the error of the Pharisees who introduced the old tradition of the fathers and commandments of men into their worship, thus making void the true worship of God, as we see in Matthew chapter 15 verses 3-9, and summarized in verse 9 of that chapter. But in vain do they worship me, teaching for doctrines the commandments of men. Likewise, historically, the faithful church has always defined and clarified the truth, but it has also exposed and condemned the error and heresy of the times that attacked or undermined the truth. In other words, people do not have so much of a problem that you state in positive terms what you believe concerning the truth. But they have a very big problem when you demonstrate from God's Word why their position is an error or is a heresy. and therefore it's sinful to believe. The toleration of many contradictory beliefs on any given doctrine is the idol of our age. Live and let live. But, dear ones, the moment you say that what others believe is sinful to believe, there will be many repercussions. And that is not, I would submit to you, that is not necessarily bad. For we must all see that we cannot stand in some morally neutral territory when it comes to the truth of Jesus Christ. That is, if we love Christ. If our love is more than simply a profession, if our faith is more than simply words, there are consequences that follow from speaking the truth and standing for the truth against error in an age of pluralistic neutrality. Of course we must always speak the truth in love and in humility even if we are condemned as being unloving and proud simply because we expose the errors that have blinded the eyes of many. To the contrary, when we do that, we are truly loving others. Today we consider one of the clearest passages of scripture addressing the doctrine of justification, that is, Galatians 2.16. And in the first main point, I would like to briefly state and summarize the biblical doctrine of justification. And in the second main point, I would like to identify some of the errors and heresies that have been and are now being brought against the biblical doctrine of justification. And so, first of all, a summary of the doctrine of justification in Galatians 2, verses 15 through 16. There we read again, we who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ. Even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law. For by the works of the law shall no flesh be justified. In the previous passage that we considered from Galatians 2, verses 11-14, you will recall that the Apostle Paul had given a very specific example of how he had defended the purity of the Gospel of Jesus Christ, not only from those who spoke against it in word, but also against those who lived contrary contrary to it indeed. Paul relates how the Apostle Peter had visited Antioch, a Gentile church for the most part where Paul's base of ministry was established. In fellowship with the Gentiles, Peter ate with them the very food that had been prohibited to the Jews of the Old Testament under the law of Moses that was called unclean. Unclean in Leviticus chapter 11, various foods that were prohibited. But now Peter was eating it. And in so doing, Peter acknowledged that the Gentiles were not bound to keep the law of Moses in order to be justified or righteous before God. In so doing, Peter also publicly testified that it was not even necessary for Jews to follow the ceremonial aspects of the Law of Moses out of a conscientious duty. For these ceremonial ordinances, Paul says, had been nailed to the cross of Christ in Ephesians 2.15 and Colossians 2.14. However, when some Judaizers arrived in Antioch claiming to have been sent by James they taught the Gentiles except ye be circumcised after the manner of Moses ye cannot be saved in Acts 15.1 that implied not only must the Gentiles be circumcised in order to be righteous before God but they must also follow all of the law of Moses and keep it in order to be justified, including the prohibition against all unclean foods found in Leviticus chapter 11. In other words, according to these Judaizers, one must follow all the Law of Moses and it would certainly not be only then the ceremonial aspects leaving out that you could live morally, however you wanted to live. So what they were basically saying is that one must keep all of the law of Moses in order to be righteous before God. Peter, Barnabas and the other Jews in the church of Antioch began to separate themselves from the Gentiles. and ate with only Jews the food that was clean according to the law of Moses. Paul publicly rebuked Peter and the other Jews who had followed the example of Peter for their compromise of the gospel of Jesus Christ by their actions. Paul now in Galatians chapter 2 verses 15-16 our text for today further elaborates and declares in no uncertain terms the consequences of their sinful separation from the Gentiles. Paul continues with his rebuke in Galatians 2.15 by saying, we who are Jews by nature and not sinners of the Gentiles The argument that Paul is setting up at this point in his rebuke of Peter and the other Jews is that even himself and other Jews like Peter and Barnabas there in Antioch, those who were born Jews within the household of faith, they yet knew that they could not be justified as righteous in the sight of God by keeping the law of God. Therefore, how could they expect sinners from among the Gentiles to keep the law in order to be justified in the sight of God? In other words, Paul says, in effect, if we who have had the benefits of God's law, God's covenant, God's promises, could not keep the law in order to be justified before God, How can you demand that sinners from among the Gentiles who have not enjoyed these benefits keep the law in order to be justified before God? You see, Paul is rebuking Peter, Barnabas, and the other Jews in Antioch for their double standards in demanding of the Gentiles what they themselves did not demand of themselves. namely, their keeping of God's law in order to be justified. How easy, dear ones, it is in our life to practice a set of double standards, to just ourselves and what we condemn in others, to look at others and to see pick out their sins, but not to shine the same light in our own lives and see where we have failed so often. It's not wrong when we see the sin of others to go to a brother and to admonish him, to correct him. But God says, the Lord Jesus Christ says that we are to remove from our own eye first the beam and then to take the mote or the speck from our brother's eye. This is the whole matter of double standards. We must be ever so careful that we do not fall into the same type of sin that Peter and Barnabas and the other Jews there in Antioch were exercising toward the Gentiles. We now come to Paul's explicit teaching on the subject of justification as found in Galatians 2.16. And there, once again, let me read for you. This is verse 16. Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ. Even we have believed in Jesus Christ, that we might be justified by the faith of Christ and not by the works of the law. For by the works of the law shall no flesh be justified. Do you see what he's saying? Before we even look at the doctrine of justification, he's saying here, when he uses the we, even we have believed in Jesus Christ, who is he referring to? We Jews. Even we Jews have believed in Jesus Christ that we might be justified, knowing we can't be justified by the law. And he says then in conclusion, for by the works of the law shall no flesh, whether Jew or Gentile, no one can be justified by obedience to the law of God. From Paul's doctrine of justification that is declared here and in other passages of the New Testament, let us spell out briefly what justification is. And it's not simply Paul's doctrine of justification. It is the Holy Spirit's doctrine of justification. It is the same doctrine that is taught from beginning to end, from Genesis to Revelation. It is one and the same doctrine of justification. Only one way to be right before God, and that is through the righteousness of Jesus Christ. And so let us spell out briefly what justification is. I'll give you several, about five different things I want to emphasize as to what justification is before we look at the testimony against the heresies that attack justification today. First, justification is a declaration by God, the judge of heaven and earth, that sinners are absolutely and perfectly righteous before God. That sinners who trust in Jesus Christ alone are perfectly righteous before God. In Romans chapter 4, verse 5, we read Paul writing, But to him that worketh not, but believeth on him that justifieth the ungodly. You see, God doesn't justify the righteous. God doesn't justify the godly. God doesn't justify saints. God justifies sinners. God justifies the ungodly. God justifies the wicked. Those who come acknowledging their sin, realizing that they are totally helpless in themselves to rescue themselves and look to Christ and his righteousness alone. as their only hope of eternal salvation. Listen to the inspired words of Paul in describing the desperate and helpless condition of us all as sinners as we read in Romans chapter 3 verse 10 and following. Notice again that God does not justify the righteous. As it is written, there is none righteous No, not one. There is none that understandeth. There is none that seeketh after God. They are all gone out of the way. They are together become unprofitable. There is none that doeth good. No, not one. And then he continues with his description of the sin of all men. And then he comes to his conclusion in verses 19 and 20 with regard to the sinfulness of man. Now we know that what thing soever the law saith, it saith to them who are under the law, that every mouth may be stopped and all the world may become guilty before God. That's the condition of the whole world, that we are all guilty before God. And that's why then Paul says in verse 20, therefore, because we're all guilty before God, therefore, by the deed of the law, there shall no flesh be justified in his sight. For by the law is the knowledge of sin. The law cannot justify us. It can only reveal to us how sinful we are. It does not have the power to justify it, and we do not have the power to keep it because we are completely helpless according to the testimony of God's holy word. No doubt there were Jews who looked down their noses at the Gentiles as sinners and themselves as saints. However, Paul makes it abundantly clear that all the world stands guilty as sinful lawbreakers before the righteous throne of the most holy God. Dear ones, that's my problem and that's your problem as well. We're all sinners. We cannot look down our noses at those who are sodomites, adulterers, murderers, idolaters, covenant breakers, or Sabbath breakers as if we by nature were better than they. We, too, have broken in many different ways the same holy commandments. We, too, have sinned in Adam. We, too, have forfeited that original righteousness that man had at creation. We, too, have a corrupt and polluted nature that we have inherited from Adam. And because of this, we, too, deserve everlasting condemnation. The second thing I would state with regard to justification The meritorious ground or basis for justification is only and always the perfect righteousness of another, Jesus Christ, the eternal Son of God. In Romans 3, verses 21-22, we read, But now the righteousness of God, without the law, is manifested, being witnessed by the Law and the Prophets, even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe, for there is no difference." The righteousness of Christ consists, dear ones, in His keeping perfectly the Law of God for undeserving sinners, chosen from all eternity. and in his perfectly suffering the wrath of God for unworthy sinners, for the infinite debt of sin which we owe to God because of the sin we have committed against him and how we have broken his holy commandments. Dear ones, God does not justify a sinner on the basis of something the sinner does, on the basis of something that is within the sinner, such as a grace that's been worked within him. To the contrary, God justifies the guilty sinner only and always on the basis of a righteousness alien to the sinner, a righteousness that comes from God. A poorer and feeble analogy, to some extent, is this. It is like receiving a job from a close friend of your father's. Not because of who you are, but because of who your father is. You may be completely unqualified to have that job, but the friend of your father is willing to show you special favor because of his love for your father. not because of his love for you, because he doesn't know you. He doesn't know what you can do. He doesn't know anything about your qualification. But because of his love for your father, that employer gives you something you certainly don't deserve, but is freely granted because of another. And that is what happens with regard to the merit of Jesus Christ. It is because of His merit, not because of our qualifications that God the Father justifies us and declares us righteous. Thirdly, the perfect righteousness of Christ is not received by means of any good work performed by a sinner, or what is called in Scripture any work of the law, but by faith alone. simply resting upon the obedience of Christ and perfectly keeping God's law. These two, that is, there is a contrast in the scripture, and we'll see it in Galatians here, Galatians 2.16, and in other places, there's a contrast between faith and the works of the law. Notice in Galatians 2.16, how that is articulated by Paul, Galatians 2.16 in our text. Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ. You see, one, in other words, one who is seeking to be justified by the works of law can't be justified by the faith of Jesus Christ. And one who is seeking to be justified by the faith of Jesus Christ cannot be justified by the works of the law. They are mutually exclusive. When Paul says in Galatians 2.16, by the faith of Jesus Christ, that is, by the faith of which Jesus Christ is the object. A faith which has Jesus Christ as its object. a faith that has Jesus Christ and his righteousness as the object of that faith, not that has oneself or something within him or something he can do as the object of that faith. So these two ideas, faith and the works of the law, are contrasted one with the other so as to make clear that faith in Christ is resting and the righteousness of another rather than performing some good work on our part by which God imparts to us righteousness. Dear ones, faith in Christ, always remember the analogy. Faith in Christ is like an eye. An eye that looks and sees outside of itself but does not see itself. It looks outside of itself. Faith is extrospective, not introspective, it is looking outside of itself to Christ alone and resting alone in what he has accomplished for you, a helpless and undeserving sinner. This faith is simply receiving with an open hand freely, by way of analogy, a billion dollars that might be offered to you, receiving it not simply knowing that somebody offers to you a billion dollars, even as Christ offers to us eternal salvation, even as you hear the gospel proclaimed, and even as you are baptized, that promise and that offer is made unto you. But this faith goes beyond simply knowing that that offer is made This faith, this saving faith, this justifying faith freely receives the gift that is offered. In the case of the analogy, the billion dollars that is offered, it receives it, it takes it as one's own. And so likewise, justifying faith receives the gift of righteousness, the gift of life, the gift of forgiveness and rests in the promise that God will give it because he has promised to give it to all who receive it by faith alone. Fourthly, the perfect righteousness that we need from God is imputed. It is imputed to us by faith alone. In Romans chapter 4, Notice what Paul again says, For what saith the scripture, Abraham believed God, and it was counted unto him for righteousness? Because Abraham believed God, God imputed to him righteousness. Imputation means that God accounts us as righteous because of the righteousness of our mediator who stood in our place. The righteousness of Christ is not infused into our souls in justification, but rather the righteousness of Christ is imputed to us or accounted as belonging to us through faith in Christ alone. By way of analogy, if a poor, helpless child is adopted by a wealthy, loving couple, although that child does not have infused within him the biological nature of that couple, that child may nevertheless be imputed or accounted the legal status of a child of that couple as much as any natural born child of that couple. On the basis of the law, that child has the same status. That status has been imputed or accounted to him legally. Not because he was infused, but because he is so accounted before the law. So likewise, we who trust in Jesus Christ are not infused with the righteousness of Christ and therefore on account of that declared righteous. But we are accounted legally righteous in the courtroom of God because God so accounts the righteousness of Christ as ours when we receive Christ and his righteousness by faith. Fifthly and finally, Justification is accomplished immediately, completely, and perfectly when one believes and trusts in Jesus Christ alone. In Romans 5.1 we read, being justified by faith, we have peace with God through our Lord Jesus Christ. You see, here justification is viewed in all of its glory, perfection, and completeness. It happens, and on the basis of that completed act of justification, we have peace with God. That is, sin enmity that separated us from God before is completely removed. There is therefore now no condemnation to those who are in Christ Jesus. So our status is completely different. Previously, before the judge, we stood as condemned. When we are justified, we are approved and we have peace. That is, God is reconciled unto us and we are reconciled unto God. We have peace with God. Dear ones, this is the gospel of free grace offered to sinners who deserve only the undiluted wrath of God. God justifies only sinners, not saints, but all sinners that he justifies listen closely, but all sinners that he justifies he does make saints. That is, he begins to make them holy gradually through this life and to make them perfectly holy at death. Thus, the Apostle Paul makes it clear in Galatians 2.16 that if Jews are perfectly justified before God through faith in the righteousness of Christ alone and not by means of obeying the law of God, then Gentiles likewise are justified before God through faith in the righteousness of Christ alone and not by means of obeying the law of God. There is no difference. And dear ones, I may not have committed actual murder with my own hands, but God justifies me who has been simply angry with my temper and words in exactly the same way that he justifies the one who has murdered with his own hands. He does not have two different programs for justification. Those who commit really serious sins and those who do not commit such serious sins in our judgment or estimation. He has only one way to justify all sinners. And if we do not come that way, we stand condemned now and for all eternity before our holy God. Second main point, a testimony against errors or heresies related to justification. In the final few minutes, let me briefly testify against several attacks that have been raised and are being raised against the biblical doctrine of justification. First, and again let me just say that I've got about six of these that I want to articulate. First, the scripture condemns the heresy that justifying faith involves faithfulness or good works. That justifying faith involves faithfulness or good works. It is true that at times the word faith may be used to mean faithfulness as in Romans 3.3 where it says, for what if some did not believe? Shall their unbelief make the faith of God without effect? Will that make God unfaithful to His promise? Will that make the faithfulness of God without effect? See, there, clearly, it refers to the faithfulness of God. But it is the word faith. However, I would submit to you, dear ones, Saving faith as the alone instrument in justification is contrasted with good works, as we've already noted. Good works that we may perform in faithfulness to God and to God's law. There is a contrast between faithfulness and faith, or good works and faith, or works of the law and faith. In Philippians chapter 3, verse 9, we see this contrast. Again, the Apostle Paul speaking. Let me begin with verse 8 to pick up the context. Yea, doubtless, and I count all things but loss. For the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. Now notice the contrast. Not having my own righteousness, which is through the law, through keeping God's commandments. Not having that kind of righteousness. But a righteousness which comes through faith in Christ. A righteousness that comes from God by faith. And the implication, by faith alone. Since it's not by works, something we can do, then it must be by faith. alone. You see, dear ones, faith in the abstract is clearly an act of obedience. If we just simply talk about faith, faith in the abstract is believing God, it's taking God at His word, it is holding on and clinging to His promises. Faith in the abstract is certainly an act of obedience. However, saving faith as an instrument in justification is not working, but simply receiving what has already been worked by Christ for the sinner. And that is why the Apostle Paul speaks So clearly in Romans 4, 4, and 5, now to him that worketh is the reward not reckoned of grace but of debt. So if faith is a work, then God owes us for the work we have performed. But he goes on to say, but to him that worketh not. but believeth on him that justifieth the ungodly, his faith is counted for righteousness." A second heresy. The scripture condemns the error that teaches there is a justification by faith in Christ at the time of conversion, but also a justification by works at the final judgment. This heresy promotes the idea that our justification on the basis of Christ's righteousness is not ultimately sufficient or complete, that we must likewise be justified before God by our works at the final judgment. Dear ones, we are not justified before God at the final judgment. It is true that our works will be judged, but not that we might be justified before God. For even before God judges our works, He first separates the sheep who are those who are justified from the goats, those who are not justified in Matthew 25 verses 32-33. He places, first of all, before he examines their works, he places the sheep, those who are justified, on his right hand, and the goats, who are not justified, on his left hand, and then he proceeds to examine their works. So, they're already justified. They're already justified through faith in Jesus Christ and accounted righteous before His judgment throne. Only after those who are justified are separated are their works examined and judged. And the good works of those who are justified, dear ones, they provide evidence of their already accomplished justification when they received Christ in His perfect righteousness by faith alone. And it is by those works, not that they are declared righteous before God, it is by their works that they receive varying degrees of rewards in heaven. All who are justified will be granted the inheritance of heaven. But are there degrees by way of rewards? Yes, the Bible teaches that there are rewards that are given by God to his people. Now, does that mean that one is going to enjoy heaven more than the other? Or is there going to be some kind of suffering? No, there's no suffering in heaven. But there are degrees of rewards. Even as the Bible teaches, there are degrees of suffering in hell. They're based upon, again, this particular judgment, this final judgment. But it's not dealing with justification. The works are examined to show forth that justification in Christ has been accomplished. They are the evidence of justification in Christ and furthermore to demonstrate and to grant to those who are justified their rewards. Third, The scripture condemns the error that teaches that justification involves only the forgiveness of sin and not the imputation of Christ's obedience to the law of God. This error teaches that the righteousness of God that we need is only the forgiveness which Christ purchased by means of his suffering on the cross. However, as sinners, we not only need forgiveness, but we also need a positive righteousness which is what God's law and God's covenant requires. Adam and all his posterity by ordinary generation whom he represented in the covenant of works, lost that positive, original righteousness when he sinned in the garden and they sinned in him. That is all of his posterity, financial generation or ordinary generation. Christ came, dear ones, as the second Adam in the covenant of grace and fulfilled all righteousness in obedience to God's law and God's covenant. made with the first Adam on behalf of his elect. Notice in Romans 5, 18-19, that it's not simply the matter of forgiveness, Christ's suffering, and thereby the forgiveness of God that we need, but also the positive righteousness which Adam lost and which we lost in Adam that we need restored to us. In Romans 5, 18 and 19, we read, and this is a contrast between Adam, who was the federal head of that covenant of works, that first covenant, and Christ, the second Adam, who is the federal head of the second covenant, the covenant of grace. Therefore, As by the offense of one, judgment came upon all men to condemnation, even so, by the righteousness of one, by the righteousness of one, the free gift came upon all men unto justification of life. That righteousness is not simply his suffering, but it's his whole life, consisting of positive obedience to all of God's commandments. Furthermore, in verse 19 it says, For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. His obedience to all the will and law of God and keeping God's law in every respect. Not simply suffering, but in actively obeying and keeping God's law. We need that righteousness. as well. It is that positive righteousness of Christ that gives us not only the righteousness that Adam lost, but gives to us the righteousness that Adam should have attained to in obeying God perfectly, even a further righteousness in being confirmed in that righteousness and inheriting everlasting life without the possibility of falling. Fourthly, the scripture condemns the heresy that teaches that justification does not guarantee perseverance in the one who is imputed the righteousness of Christ by faith alone. This heresy arises from the false belief that justification is not complete at conversion, but is rather ongoing and is finally complete when it is declared at the final judgment. However, the justification taught in Scripture immediately transfers one from death into everlasting life so that the one who is justified cannot come into condemnation. In John 5 verse 24 notice what justification In this life, when one trusts in Jesus Christ alone, notice what is accomplished in the status of this believing sinner. Jesus says, Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation but is passed from death unto life. When one is justified, his status is that he is no longer condemned by God, but is now justified and is accounted righteous before the holy tribunal of God immediately when he is justified. These various errors and heresies that I'm mentioning here may be found in the Roman Catholic Church. They may be found in Arminianism. They may be found in various movements called the New Perspective on Paul or the Federal Vision movement, which can spread throughout various denominations. There's not a denomination called the New Perspective on Paul. There's not a denomination called Federal Vision. But those particular people who hold a lot of these views may be present even within Reformed denominations, those that profess to be Reformed. And so it's not so easy at times because they identify themselves with Reformed denominations to see what is being promoted. But these heresies are nevertheless to be condemned by us all. It's contrary to the Word of God. Still under point 4, let me say, it is the Father's will, dear ones, that none who are justified be cast out or lost. In John 6, verses 37 through 39, where the Lord says, in effect, all those who come to Him, believe in Him, He will in no wise cast out. He also says that those who come to Him, believe in Him, that He will raise them up on the last day. He will raise them up on the last day. None will be lost. None will be cast out, but all. Jesus says this is the Father's will for sending the Son was that he lose nothing, that he lose not even one that the Father gave to him to save from all eternity in the covenant of redemption. The Lord gave to him his elect to save and he would not lose even one. Furthermore, no charge against those who are justified can be justly laid at the feet of God so that it alters or changes their status as righteous before God. No charge at all can alter, even if we are actually guilty of particular sins, no charge can be laid, justly laid, that would alter our status and move us from being righteous before God to condemned before God, even though that's what our sin justly deserves. In Romans chapter 8 verses 33-34 we read, Who shall lay anything 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, who is even at the right hand of God, who also maketh intercession for us. Nothing can alter or change that status we have before God. Fifthly, the scripture condemns the heresy that teaches that justification also involves sanctification. or moral renovation or moral transformation. Now, let me be clear. Justification and sanctification are necessarily connected. For no one can be sanctified who is not justified. And all who are justified will also be sanctified. But justification, dear ones, is an act that is accomplished immediately, whereas sanctification is a work or process that is accomplished gradually throughout the life of the one who is justified. Justification is perfect and cannot grow or improve because the one who is justified is already accounted righteous before God. whereas sanctification is imperfect in this life so that the one who is justified is growing into conformity to Jesus Christ. In justification, the righteousness of Christ is imputed to believers so that they are accounted righteous before God. Whereas in sanctification, the righteousness of Christ is infused into the soul of the believer so that Christ's righteousness is more and more gradually manifested in the thoughts and the words and the deeds of the believer. In Ephesians 2, 8 through 10, I think we see both of these ideas presented to us. First of all, with regard to justification for by grace are ye saved through faith and that not of yourselves it is the gift of God not of works lest any man should boast but now sanctification for we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them necessarily connected, but they are distinguishable. Justification and then sanctification. It is a heresy to confuse the two or to mix the two as if in justification there is that justification involves moral transformation moral renovation. That is not the case. Justification is a legal act. Going back to the various analogies that we used earlier in the sermon. And finally, the scripture condemns the heresy that teaches that James is teaching in James chapter two that we are justified by works in the same way that Paul teaches that we are justified by faith. It has already been demonstrated that Paul teaches the sinner who rests alone in Christ alone for his righteousness is perfectly and completely accounted as righteous before the tribunal of God now and for all eternity. What remains to be considered very briefly is what James means by his words in James 2.24 when he says, you see then how that by works a man is justified and not by faith only. First, James is addressing those who seem to think that simply because One says they believe in God, that that one is justified. Notice in James chapter 2, verse 19. These are the people that James is addressing when he says, Thou believest that there is one God, thou doest well, The devils also believe and tremble. What he's accusing these people of having is no more faith than the devils have because faith consists of three constituent parts. It consists of knowledge, agreement, and trust. The devil has knowledge of who God is and believes. that he agrees that God is who he says he is. But the devil's belief ends there. He does not have trust. The devil and his angels do not trust and receive God as their God in a personal way. They have rejected anything along those lines. So likewise, those who simply, like the devil and his angels, believe in Jesus Christ, believe that Christ died on the cross, believe that Christ died for sinners, believe that the gospel is offered to sinners, agree with all of those things as being taught in the Word of God, but who do not take the step of receiving, embracing, resting in Christ, as their righteousness, falls short of saving faith, justifying faith. It is those who have faith like the devil that James is addressing here, who simply have a profession of faith that he is addressing. Not those who have actual faith, a living faith, but those who have, in effect, a dead faith, a profession, but it's dead. You see, James here is addressing libertines and antinomians, those who are lawless, those who basically say, I believe in God and I believe I'm justified. I believe these things, but they go out and live however they want to live. with no care about what they have professed. James says that's not a living faith. You don't simply live the way you want to live if you have saving faith. Not that Christians don't sin. Not that Christians do not fall into, at times, heinous sins. But one who completely disregards, doesn't care about, even though they continue to profess that they believe, does not have a living faith, has a dead faith, James says. And how does James know that it is only a mere profession and not possession of a saving faith on the part of these? Because there is no evidence. There's no evidence of a saving faith by way of loving obedience to Christ and his commandments. Note how James also says that Abraham was justified by works in James 2.21, when he says, Was not Abraham our father justified by works when he had offered Isaac his son upon the altar? But dear ones, that example that James uses to illustrate how Abraham was justified by works occurred some 20 years after it was first noted that Abraham was justified by faith, apart from any work on his part. Notice in James 2.23, And the scripture was fulfilled, which saith, Abraham believed God, and it was imputed unto him for righteousness, and he was called a friend of God. You see, verse 23 is going back to Genesis 15, where that is quoted, where Abraham believed God and it was accounted unto him for righteousness. It doesn't say at that particular point, and Abraham worked for God, and Abraham obeyed God's law and it was accounted to him for righteousness. But that he believed God and it was accounted unto him for righteousness. particular passage in verse 23 of James chapter 2 was 20 years before the one in verse 21 where he offered his son Isaac. So what's going on here? What's James saying? Well, he's saying that Abraham was actually justified immediately, perfectly and completely when he believed God. As taught in James 2.23. But Abraham declared he was justified, manifested that justification by his work when he willingly obeyed God in placing his son upon that altar. In other words, he not only believed God, but his faith was evidenced by his works that he believed God and was justified. Look at James 2.22. Seest thou how faith wrought with his works, and by works was his faith made complete? In other words, James is saying our faith, if it's simply all we do is speak it and utter it, it's incomplete faith. It's dead faith. If that's all we ever do is talk, In order for our faith to be manifested as real, living faith, there must be works to accompany it. Works that are the fruit of faith and saving faith. The same is said of Rahab in James 2.25. And so, dear friends, James is not speaking of another justification than is Paul. They could not be contradicting one another if both are speaking by the inspiration of the Holy Spirit. James is in full agreement with Paul. As we already learned from Galatians 2.9, there Peter, James, and John, and it was this particular James who wrote this epistle, all joined hands with Paul and Barnabas in agreeing that they spoke the truth concerning the gospel and sent them forth and commissioned them forth to preach that gospel. There was no disagreement between Paul and James. Paul here, dear ones, in Galatians chapter 2, verse 16 and other places in his epistles, whereas James is addressing libertines and antinomians, Paul is addressing legalists. who are trusting in their works to save them. And this sinner, who is trusting in his works, must understand that one is justified not by his works, but by faith in Christ alone. James is addressing, as I said, the antinomian who is trusting in his own profession of faith to save him. This sinner must understand that one who is justified by faith alone will evidence that justifying faith in his or her life by loving and thankful obedience to Christ for all of the undeserved mercies freely given to him or to her. In conclusion, we all need to hear the words of Paul and the words of James today. We need to hear the words of Paul that we are justified not by the works of the law but by faith alone, in Christ alone. We all need to hear that it is not our baptism, it is not us being covenanters, it is not anything that we say or do that makes us righteous before God, that constitutes us righteous. It is the righteousness of Christ alone that constitutes us as righteous before God. And that is only imputed to us, accounted to us by faith alone, trusting, receiving, resting in Christ. But we also need to heed and hear the words of James as well, that we are justified by works. That is, that we declare our justification. We show forth and manifest our justification by our works of obedience Our loving works of obedience declare and manifest that one justification by faith alone. And so we can't simply make the profession but not live the life. We can't simply go along and when the Holy Spirit convicts us of sin that we have committed, simply continue to disregard that conviction of the Holy Spirit and yet maintain that that's consistent with us being justified by faith alone. No, it's not consistent. We may do so and we may be truly justified. David resisted the Holy Spirit for quite a while, for a few months, but it's totally inconsistent with one who is justified nevertheless. We who are justified will repent. We who are justified will manifest godly sorrow and grief over our sin, and we will seek new obedience to glorify Christ with our life. And the Lord will cause all those who are indeed justified to be sanctified and to be conformed to the image of Jesus Christ. That, dear ones, is what we should take away from the sermon with us today. We should listen to the words of Paul, but we should also listen to the words of James. They are both the inspired word of God to us all. Let us stand in prayer. Our gracious God and Father, we thank thee that thou has given to us A positive testimony of the truth, but also in thy word thou has also shown us that we need to bear witness against all heresy and errors that would seek to undermine the truth. And Lord, there are many in this day and age and Lord are falling away from the truth may not be in great strides, but little half steps at a time. in falling away from our love and our obedience, compromising what this truth or that truth that we have formerly embraced, rationalizing, excusing it away without having clear proof from thy word that it is indeed not the truth. O Lord, our God, we are given to self-deception and we pray, Lord, that thou would help us to walk in the light as thou art in the light, and so we shall see thy truth clearly, and so we shall love thee with all of our heart, soul, mind, and strength, and our neighbor as ourself. We thank thee, our God, that it is thee that does uphold us, that it is thee that does restrain us from falling deeper and deeper into sin. It is thee, O God, that does save us from from beginning to end. And Lord, we rest today in the righteousness of Jesus Christ alone. In Jesus' name, Amen. This Reformation audio track is a production of Stillwater's Revival Books. You are welcome to make copies and give them to those in need. SWRB makes thousands of classic Reformation resources available. free and for sale in audio, video, and printed formats. It is likely that the sermon or book that you just listened to is also available on cassette or video, or as a printed book or booklet. Our many free resources, as well as our complete mail order catalog, containing thousands of classic and contemporary Puritan and Reform books, tapes, and videos at great discounts, is on the web at www.swrb.com. We can also be reached by email. at SWRB at SWRB.com by phone at 780-450-3730 by fax at 780-468-1096 or by mail at 4710-37A Avenue Edmonton that's E-D-M-O-N-T-O-N Alberta abbreviated capital A capital B Canada T6L3T5. You may also request a free printed catalog. And remember that John Calvin, in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart, from his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions. Since he condemns by this one phrase, I have not commanded them, whatever the Jews devised. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship in which they absurdly exercise themselves, would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The Prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind, as though he had said that men assume too much wisdom when they devise what he never required, nay, what he never knew.