The doctrine of justification is one that should be well known and understood by every Bible-believing Christian. Sadly, this is not the case. What could be added to the many writings of the Reformers and their followers on the subject? Others would not be interested in such a topic. I am saved. I've been born again. I don't need this. However, I ask that you would give me your ears in order that you would not be led astray by some who teach that justification is by faith plus works. The purpose of this sermon is fourfold. First, to magnify God for His grace in the justification of His people. Second, to promote your delight in and gratitude of God and your conscious dependence on Christ Jesus. to give hope to those who are concerned about their sinful state and are anxious of their standing with God. There are some who have no hope that God would ever accept them, that they could ever be right with Him. Fourth, to reason with those who have been confused by false teachers, even Reformed ministers, that they might be brought back to the biblical doctrine of justification by faith alone. fifth, to warn those who are perverting this doctrine and teaching others to follow them that they might repent. So may this central doctrine of the Reformation be fresh to us again. Job of old asked the question, how should a man be just with God? Now many people have not even considered such a question. As Paul relates, They suppress any serious thoughts of God. They hold truth in unrighteousness. It is a question, however, that many from Job until now have asked. Some, when they are well along in years and begin to think of their death, ask, what will happen to me when I die? Some young people, when their consciences accuse them of their worldly mindedness, and take cognizance of their sinful thoughts and words and deeds, lose hope of ever being just before God. Professing Christians who lack saving faith are sometimes ashamed of their sins and ask, how can I be right with God? Little children born of Christian parents become aware of their disobedience, their selfishness, their lying, their jealousy, and ask at least in their hearts this question. Paul, in essence, asks the question, what is the condition of man in reference to his justification before God? And then he answers, all men are sinners, transgressors of God's law. They are unjust. He argues that the Scriptures teach that God requires every man to be righteous. Even most people outside of the Bible deduce this. God requires every man to obey His law, and that perfectly. Be ye perfect, the Lord Jesus said. He didn't say, be as good as you can. He said, be ye perfect. The Scriptures also teach that God will hold every person responsible in the day of judgment in light of that law. This presents a moral dilemma. because man is inherently sinful, because he sins daily, because he cannot keep God's law. The question is, how can a sinful man be just before a thrice holy God? The Book of Romans is a logical, step-by-step presentation of the Gospel, the good news of salvation. and Paul's commission from the Lord was to preach the gospel to the Gentiles. He states that the gospel is the power of God unto salvation to everyone that believe it, to the Jew first and also to the Greek. In this statement he looks back to Abraham who believed in the Lord and God counted it to him for righteousness. He shows that this has been and is the only righteousness acceptable in the sight of God. Quoting Habakkuk, the just shall live by faith. He then proceeds to prove this old doctrine anew. He first shows that the righteousness, which is of the law, was inadequate to justify either the Gentiles, Romans 1.18-32, or the Jews, Romans 2 1 through 3 20. God is determined to punish all impiety towards God and injustice towards men for the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness. Romans 1 19. Paul shows that the Gentiles were chargeable with both impiety and immorality. They were sinners and depraved, and stood condemned before God. Although they did not have the Scriptures, God's written law, they had enough knowledge of God in creation and in the constitution of their own nature that they should have glorified Him and been thankful, Romans 1, 19-21, but they did not. Rather, they changed the truth of God into a lie, and worshipped and served the creature more than the Creator, verses 22 through 25. As a result, God gave them up to the evil of their own hearts, and they fell to all manner of shameful and wicked acts, 26 through 32 of chapter 1. Then Paul turns his attention to the Jews in chapter 2. who had not only the revelation of creation and the inward revelation of the work of the law as well as a conscience in their minds. In addition, they also had the revelation of the word of God. However, they were no better than the Gentiles. They did not obey the law as it is given to them in the Bible and in their inner makeup. So neither party obeyed God. Paul then answers some objections that the Jews would have in the beginning of chapter 3. First, if both the Gentiles and the Jews were sinners, the Jew would most naturally object. What advantage, then, has the Jew? Or what profit is there of circumcision? Yes, being a Jew was a great advantage, because he had the word of God. However, if the Jew does not believe in God, he will not be justified. Second, Paul supposes another objection that they would have. He had proved that not only the Gentiles but the Jews were sinners. Now, if the Jew had advantages and promises and were the people of God, would not Paul's doctrine teach that God justifies the immoral Jew? Absolutely not, Paul answers his own question. For then, how shall God judge the world, that is, the Gentiles? He then protests such a conclusion. Paul prepares to make his final summation of the evidence with regard to man's righteousness. He asks, what then? Are we better than they? Are we Jews better than the Gentiles? no, in no wise, for we have before proved, both Jews and Gentiles, that they are all under sin. As it is written, there is none righteous, no, not one. There is no fear of God before their eyes." Romans 3, 9, 10, and 18. So what does the law conclude with regard to Jews and Gentiles? It pronounces them guilty. Now we know that what things whoever the law saith, it saith to them who are under the law, that every mount may be stopped, and all the world may be found guilty before God." Romans 3.19. The scene presented here is that of a courtroom. Every man, every woman, and every child is a defendant. God is the judge. What is the charge? The charge is transgression of God's law. The evidence of the defendant's transgressions is brought forth. What will the defendant be saying? The tense of the verb indicates that he will be saying something, but it doesn't indicate what. Will he be pleading ignorance of the law? Will he say, I do not know that I could not bow down to an idol? Or, I did not know that I could not lust in my heart? or I did not know that I could not work on the first day of the week?" He can give no excuse that is acceptable. Why? The reason is that he had the law. The Jews had it written on tables of stone. The Gentiles had it written on their hearts. Will he plead extenuating circumstances? He may be saying, for many say in this light, I thought you were a merciful, loving God. I did not know you would be so hard." No, the judge and the law demand perfect obedience. The sinner's mouth at every point will be stopped. He has no defense. The evidence of his sins in the light of God's commandments is beyond question. It will be so convincing, so compelling, so forceful that his mouth will be stopped. What is the verdict? Every man, guilty. Every woman, guilty. Every child, guilty. The whole race of men is declared guilty before God. Not a single line of reason for the defense will succeed in God's court of perfect justice. As the Old Testament reveals, The Lord will by no means clear the guilty. What is his punishment? What is his sentence? Eternal death. Eternal death in the fires of hell. The conclusion of the statement in verse 19 that the law of God stops the mouth of every man and proves him guilty before God is given in verse 20. Therefore by the deeds of the law there shall no flesh be justified in his sight, for by the law is the knowledge of sin. Do not think that you will be able to stand in the judgment day in your own righteousness." God's court operates on legal principles of truth and justice. God's law either acquits him and declares him just, or it convicts him and pronounces him condemned. So the law offers no hope that anyone will be justified by means of his deeds. Why? Because all are sinners, both Jews and Gentiles. Therefore the only function of the law with regard to the sinner's state before God is to condemn him. As Paul writes to the Galatians, for as many as are of the works of the law are under the curse, for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them." Galatians 3.10. For by the law is the knowledge of sin. The law then can never be an instrument of justification. It is simply that which God uses to define and to uncover man's sins, and then to condemn him. Many scoff at such an idea. They just cannot believe that God will give commandments and require perfect obedience to them. They will not believe God will condemn sinners to the fires of hell and that forever. There are even some who profess Christ and yet scorn the statement of Paul. They have been baptized, they go to church regularly, they pray to God, They will say to Christ in that day, Lord, Lord, have we not prophesied in thy name, and in thy name cast out devils, and in thy name done many wonderful works? And then he, Christ, will profess unto them, I never knew you, depart from me, ye that work iniquity. Matthew 7, 21 to 23. Paul is making a very sobering point here. It doesn't matter whether or not you are Jew or Gentile, whether or not you sincerely try to keep God's law, whether or not you pray regularly, this standing or these supposed good deeds will not justify you. God is so just and His law is so demanding that no one shall be able to be justified in His sight. In the Lord's day there were some people who believed that they could keep God's law. The rich young ruler was such a person. He said, all these commandments have I kept from my youth up. The Pharisees also believed this. I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in a week. I give tithes of all that I possess. But the Lord Jesus said to his disciples in what many call the Sermon on the Mount, except your righteousness exceed the righteousness of the scribes and the Pharisees, ye shall in no case enter into the kingdom of heaven. Matthew 5 20. What is the righteousness of the Pharisees? Evidently the Pharisees thought that they were righteous if they outwardly conformed to the law. The Lord taught His disciples that a more perfect righteousness was necessary. They needed an inward as well as an outward righteousness. Matthew 5, 21-47 Could they attain to this righteousness? No. The Lord was showing them that no one who honestly examines his heart has this righteousness. A person who is angry with his brother without a cause and says thou fool, as well as a person who kills someone with a gun, shall be in danger of hell fire." Matthew 5, 21 and 22. There may be a difference in culpability, but both are condemned to hell fire. This is clear when he then commands them, Be ye therefore perfect as your Father which is in heaven is perfect." Verse 48. Outwardly, inwardly, every way, all are transgressors of God's law. There is none righteous, no, not one. All shall be condemned. So again we must conclude with Paul. All the world is guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight for by the law is the knowledge of sin." Romans 3 19 and 20. This is where man stands in reference to his justification before God. What hope is there then for sinful man? Is there any hope at all? Yes, there is. Praise be to God. Paul now gives attention to the only way a person can be just with God. That way is the method of salvation presented in the gospel. We will take notice first of the nature of justification. In a human courtroom, the defendant is brought before the judge. The judge considers the evidence given and then makes an objective, formal statement of guilt or innocence. He pronounces the defendant guilty or innocent. In the courtroom of heaven, God is the judge. A defendant is brought before Him and God considers the evidence. He declares in an official forensic judgment that certain ones are just. It is amazing that this could ever be done. The Shorter Catechism states, justification is an act of God's free grace wherein He pardons all our sins and accepts us as righteous in his sight, only for the righteousness of Christ imputed to us and received by faith alone." Please notice two inseparable ideas. The first is that justification is an act of God. Over and over Paul teaches that justification is an act of God. In Romans 8.30 and 33 we read, Moreover, whom he, that is God, did predestinate, then he also called, and whom he called, then he also justified, and whom he justified, then he also glorified. Who shall lay anything to the charge of God's elect? It is God that justifieth. Justification is not something that man does. Man takes no part in justifying himself. It is something that only God does. Salvation has many aspects, and many of these aspects do involve human effort. Sinful man must believe in Christ Jesus. God does not do that. They must come to Christ and trust in Him. Now it is true that they will not come unless the Father draws them. Nonetheless, their efforts are involved in coming to Christ. We, as sinful people, must believe unto salvation. God doesn't believe for us. We must exercise our minds. We must rest upon Christ. Now, it is true that faith is a gift of God, Ephesians 2.8. But God doesn't do it. We must do it. Sinful human beings are required to repent. It is we who must see the ugliness of sin. It is we who must see the attractiveness of Christ. It is we who have to say no to the folly of sin and change our ways. Of course, repentance is also a gift of God. But even though God and God's grace is at the heart of each of these matters, we have a part. We must believe, we must repent, we must change our ways. Man is responsible for these things, but this is not true of justification. Justification is exclusively an act of God. It is not connected in any way to the activity of man. We do not and cannot justify ourselves or have any part in it. Justification is not our confession of sin, it is not our believing, It is not our doing good. It is not our baptism or church attendance. It is an act of God. The second of the two inseparable ideas is that it is a declarative act of God. It is a judicial, official, forensic statement by God. God makes a declaration about guilty sinners. The declaration is justified. Justification is God's act of declaring a sinner to be righteous. God does not make a sinner to be righteous, He declares him to be righteous. In justification God does not change our nature, and in this make us to be good. God does change sinners, but that is called regeneration. God does keep changing sinners, that is called sanctification. Those are not justification. Justification is not what God does in us, but what he does in reference to us. This is important to understand. John Murray makes this very pertinent observation with respect to the difference between regeneration and justification. Quote, the distinction is like that of the distinction between the act of a surgeon and the act of a judge. The surgeon, when he removes an inward cancer, does something in us. That is not what the judge does. He gives a verdict regarding our judicial status. If we are innocent, he declares accordingly." You might want to read Redemption Accomplished and Applied by John Murray, and this is a quote from page 121. It would be ridiculous to confuse the work of a surgeon and the work of a judge. So too it would be ridiculous to confuse regeneration and justification. Murray points out the importance of this distinction. Quote, the purity of the gospel is bound up with the recognition of this distinction. If justification is confused with regeneration or sanctification, then the door is open for the perversion of the gospel at its center. Justification is still the article of the standing or falling church. Sanctification is subjective. Sanctification involves human effort. Sanctification involves obedience. It involves good works. It involves our feelings. Now, if any of these things are brought into the idea of justification, then we have made our salvation dependent on these subjective things rather than God's declaration, and we are in trouble. We are talking about the gospel here, and Paul said to the Galatians, But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed." That's in Galatians 1 verses 8 and 9. The nature of justification then is that it is not of works, but of faith, and that it resides in the act of God, and God alone. Next let us consider who are the subjects of justification, and this is good news. The answer to this question is God justifies sinners. Notice Romans 3, 23 and 24. They are those who have come short of the glory of God. Paul teaches in Romans 4, 5, But to him that worketh not, but believeth on him that justifies the ungodly, his faith is counted for righteousness. It is not to him that works, to him that is baptized, to him that tries the hardest, to him that succeeds the most, but the ungodly. Please notice 1 Corinthians chapter 6 verses 9 through 11. This is an unpleasant yet glorious passage of scripture. It exposes the heart and lives of sinful man. Let me draw your attention to this passage. In light of the doctrine of justification, this passage should open our eyes to the wonder of God's grace. Who are those in the Corinthian church who are justified? Some, Paul writes, were fornicators. The word porneia in the Greek, it is a term that refers to sexual immorality in general. You can see where the English word pornography comes from. It is where the sexually impure is made graphic in pictures or images. Some of you, he says to the Corinthians, who were porneia are now justified. He says, some of you were idolaters, which means that they refused the revelation that God had put in their hearts and into the creation. That which should have stirred them to be thankful, they refused. They created man-made idols and they would not worship the true and living God. They were justified. There were also adulterers. They were so governed by their lusts that they willingly violated the marriage bond. God pronounced them justified. Some were effeminate. These were homosexuals who took the submissive position. These were declared justified. There were then those who were abusers of themselves with mankind, that is, sodomites, who were dominant in the unlawful relationship. These aggressive males also were declared justified. Who said that homosexuality was not a sin? Others were thieves, justified. Covetous, justified. Drunkards, justified. Revilers, those who have abusive speech, justified. Extortioners, those who use their cunning to trick and deceive others in order to get what was not theirs. God pronounced them justified. All of these are declared by God to be just. How can this be? How can such people be just in God's sight? God who is such an holy God. There are many sinners who would greatly desire to hear this pronouncement concerning them, who are the subjects of justification. The ungodly are the subjects of justification. How can this be? How can God look at such people who are described in this passage and say, justify? These Corinthians were declared to be so. Upon what basis was this so? What does God see that causes him to make this official, legal, judicial statement regarding sinners? When he examines all the evidence What does he see that he is so compelled to pronounce a sinner just in his sight? Paul tells us that the basis of a sinner's justification is the imputed righteousness of Jesus Christ. To impute means to lay to one's account. If I were to go to your bank and deposit one million dollars in your account, I would be imputing one million dollars to your account. That is the principle of imputation. And the teaching of the Bible, amazing as that may sound, and almost too good to be true, is that in the gospel, God takes the obedience of His Son and credits that obedience to us. When we think about what the Bible says about the obedience of Christ, which He credits to us, We should always think of this obedience in two categories. In the first category, we are to understand that the Lord Jesus, in his life, was fully and completely obedient to all the law of God. Theologians term this the act of obedience of Christ. The Bible puts stress upon one particular act of Christ's obedience. That is when he obeyed God's special commandment that he give his life in death upon the cross for the ungodly. The Lord Jesus is the perfect God-man. Babies, David says, go astray as soon as they are born speaking lies, Psalm 58, 3. Babies are sinful and they express their sin from the beginning. All parents are aware of the fact that babies do not have to be taught to be contrary. The sin of Adam comes to us all when we are conceived in the womb. David says, Behold, I was shapen in iniquity, and in sin did my mother conceive me. But Jesus was never so. From the beginning of his consciousness, he never sinned. In all the ways that children sin, lying, Selfishness, pride, meanness, dishonoring parents. Jesus never did any of these things. What is even more wonderful, he always did what he should have done. In his heart he always wanted that which was right. Sometimes people do what is right, but they do not want to. Their motives are otherwise. Jesus always did what was right. He went through adolescence and young adulthood in every way obedient to God. He looked at sensual girls in every way with a holy gaze. He dealt with people that encouraged covetousness in others, but it never excited that in him. In every way he was obedient to every detail of the inner and outer requirements of God's law. This is the teaching of his life. The second thing that we must keep in mind is the sacrifice of Christ. Theologians call this the passive obedience of Christ. The Bible makes a point of telling us that Jesus was aware of the specific commandment of God to give himself an offering for sin. In Mark 10, 45 we read that Jesus said, For even the Son of Man came not to be ministered unto, but to minister and to give his life a ransom for many. The Lord Jesus also said of his death, No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father." John 10, 18. He is not here referring to his ability. He is not saying I have the ability to lay down my life and the ability to rise again. He is referring to the fact that the Father had commanded him to do so. In John 14 31 he said, But that the world may know that I love the Father, and as the Father gave me commandment, even so I do. This statement was made on the night he was betrayed. He was just about to go to the Garden of Gethsemane. He knows that in the Garden he is going to submit himself to arrest and start the process in which he will be humiliated, tried and crucified. Notice how he approaches this. As he approaches arrest, which will lead to his death, he says to himself that he wants everyone to know that he loves the Father and that he wants to be completely obedient to everything the Father wants him to do. In John 17.4 he speaks as if the cross were passed. I have glorified thee on earth. I have finished the work that thou gavest me to do. What was that work? It was not the general obedience to all the details of the law, which of course he did, but it was the specific work of offering himself as a sacrifice upon the cross. Jesus was conscious of this. According to Paul in Romans chapter 5 verses 18 and 19, it was that one obedience that God credits to those who believe in Christ Jesus. This is amazing, but it is true. Understand what Paul teaches in Romans 5 about federal headship. The Westminster Shorter Catechism summarizes this doctrine. The covenant being made with Adam, not only for himself but for his posterity, all mankind, descending from him by ordinary generation, sinned in him and fell with him in his first transgression. Adam represented us in that covenant of works. Paul relates that when he sinned by eating the forbidden fruit, death passed upon all men, for that all have sinned. We all who had this connection to Adam became sinners. Paul taught the Corinthian church regarding the resurrection from the dead. He wrote But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man, that is Adam, came death, by man, that is Christ, came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order, Christ the firstfruits, Afterward they that are Christ's, that is, those united to Him, at His coming. By Adam's one act of disobedience, we all became sinners. By Christ's one act of obedience, to die in behalf of His people, all became righteous. His spotless righteousness is imputed to those that He represented. All the human race is declared to be sinners in Adam. but those who are represented by Christ Jesus are declared to be righteous. What is the basis of God looking at a fornicator, an idolater, an adulterer, an effeminate, a drunkard, etc. and saying, justify? It is not his repentance and reformation or of any other thing done by him What is the basis for God to be righteous and yet to declare the sinner to be righteous? It is because God looks on the sinner and sees the perfect righteousness of Christ Jesus that has been imputed to him, and God is pleased. What does God require for salvation? According to Romans 3 and Galatians 3, God requires personal, perfect and perpetual obedience to His law. Every moment of our lives, in every thought, every word, every deed, He promises life upon the fulfilling of it, and threatens death upon the transgressing of it. If you repent and confess your sin, will that bring salvation? After all, John wrote, if we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. 1 John 1.9. Will God forgive you based upon this act? It is a common belief by the anti-Christian culture that repentance and turning over a new leaf can secure pardon from sin. While evangelical repentance and turning from sin always accompany salvation as a fruit of regeneration and faith, they will not bring salvation. Allow me to give you an illustration. A painter painted a beautiful painting, but this once beautiful painting was marred. The colors faded. There were smudges on it. Someone had marked it up. The painter wants to restore it. First, he paints over it with white paint, so that it is as white as snow. Does this make a beautiful painting? No. He has to paint a portrait on it. It is not enough to have your sins washed in the blood of Christ. That only brings you on the moral scale to zero. You still must have righteousness. God must see that perfect righteousness. The Lord Jesus said, Be perfect, even as your Father, which is in heaven, is perfect. Being clean is not enough. Forgiveness is not enough. Now actually, there is no person who has true forgiveness, but does not have perfect righteousness. But where does this perfect righteousness come from? This perfect righteousness Christ's perfect righteousness must be imputed to you. Paul wrote about a double imputation in 2 Corinthians 5.21. The sinner's sins being imputed and laid on Christ, and Christ's righteousness being imputed to the sinner. We read in that passage, For he hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in Him. Remember this when you pray to God for the forgiveness of your sins. You need to recognize the righteousness of the Lord Jesus Christ. This is the basis of your justification. Next, let us consider the means of justification. The means is simply faith in the Lord Jesus Christ. Galatians 2.16 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." This is clear. Shorter Catechism 86 answers, Faith in Jesus Christ is a saving grace whereby we receive and rest upon Him alone for salvation as He is offered to us in the Gospel. What is the nature of faith? It is believing, trusting in Christ Jesus. It is traditional to think of faith in three aspects. Faith begins with knowledge, then moves to agreement, and then to trust. If someone has faith, he has knowledge of the saving work of Christ, but the devils have that. It is not only that I know of Christ and His saving work, I must agree with it, I must believe it. The devils know that too. The Bible reveals this clearly. The third aspect of faith is trust. I know it, I accept it, and I entrust my life my eternal welfare to Christ and to Him alone, and this the devils do not have. Finally, the results of justification. We do not have time to mention them all, just two. First, God's justice is magnified. Romans 3 26. To declare, I say, at this time His righteousness, that He might be just and the justifier of him which believeth in Jesus. Second, the sinner is made righteous. In Matthew chapter 22 verses 11 and 12 we have the parable of the marriage of the king's son. The king sent messengers to the Jews to attend the wedding but they refused to come and they beat and killed the messengers. The king then destroyed those murderers with his army and sent out messengers to bring Gentiles to the wedding. And we read in verse 11, And when the king came in to see the guests, he saw a man there which had not on a wedding garment, and he was bound and cast into hell fire. He did not have on the righteousness of Christ. I pray that you understand this most blessed doctrine of justification by faith alone. I hope you see this double imputation. Your sins imputed to Christ, His righteousness imputed to you. You need not only to be washed from your sins, but you need the perfect righteousness of Christ imputed to you. You need to be able to explain and illustrate this doctrine to your children, and your neighbors, and your co-workers, and to all that the Lord puts in your way. And finally, you need to be on your guard when others speak to you of another gospel, a justification by faith plus works. Amen.