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1. So “what is justification?”

First we must define salvation. I believe that salvation is best defined as a rescue operation. Salvation: Strong’s G4991 sōtēria Feminine of a derivative of G4990 as (properly abstract) noun; rescue or safety (physically or morally): – deliver, health, salvation, save, saving.
Job 25:4 How then can man be justified with God? or how can he be clean that is born of a woman?
Job 9:20 If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse.
Let us notice that Job equates being justified with God as being perfect and clean (just, holy, righteous) and proposes a rhetorical question; “how can he be clean that is born of a woman?”. This shows that he IS NOT clean and CANNOT be cleaned or cleansed by his own self effort. “Born of a woman” here indicates both our sinful (fallen) nature which produces personal sin and the imputation of Adam’s sin to us. Rom 5:19 For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.
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Vodpod videos no longer available. Semon #233
Delivered on Sabbath Morning, January 9th, 1859, by the
REV. C. H. SPURGEON
At the Music Hall, Royal Surrey Gardens.

 

 

 

Free Grace

 

 

Not for your sakes do I this, saith the Lord God, be it known unto you: be ashamed and confounded for your own ways, O house of Israel.” – Ezekiel 36:32.

There are two sins of man that are bred in the bone, and that continually come out in the flesh. One is self-dependence and the other is self-exaltation. It is very hard, even for the best of men, to keep themselves from the first error. The holiest of Christians, and those who understand best the gospel of Christ, find in themselves a constant inclination to look to the power of the creature, instead of looking to the power of God and the power of God alone. Over and over again, Holy Scripture has to remind us of that which we never ought to forget, that salvation is God’s work from first to last, and is not of man, neither by man. But so it is, this old error – that we are to save ourselves, or that we are to do something in the matter of salvation – always rises up, and we find ourselves continually tempted by it to step aside from the simplicity of our faith in the power of the Lord our God. Why, even Abraham himself was not free from the great error of relying upon his own strength. God had promised to him that He would give him a son – Isaac, the child of promise. Abraham believed it, but at last, weary with waiting, he adopted the carnal expedient of taking to himself Hagar, to wife, and he fancied that Ishmael would most certainly be the fulfillment of God’s promise; but instead of Ishmael’s helping to fulfill the promise, he brought sorrow unto Abraham’s heart, for God would not have it that Ishmael should dwell with Isaac. “Cast out,” said the Scripture, “the bondwoman and her son; for the son of the bondwoman shall not be heir with the son of the free woman.” Now we, in the matter of salvation, are apt to think that God is tarrying long in the fulfillment of His promise, and we set to work ourselves to do something, and what do we do?sink ourselves deeper in the mire and pile up for ourselves a store of future troubles and trials. Do we not read that it grieved Abraham’s heart to send Ishmael away? Ah! and many a Christian has been grieved by those works of nature which he accomplished with the design of helping the God of grace. Oh, beloved, we shall find ourselves very frequently attempting the foolish task of assisting Omnipotence and teaching the Omniscient One.

Instead of looking to grace alone to sanctify us, we find ourselves adopting Philosophic rules and principles which we think will effect the Divine work. We shall but mar it; we shall bring grief into our own spirits. But if, instead thereof, we in every work look up to the God of our salvation for help, and strength, and grace, and succor, then our work will proceed to our own joy and comfort, and to God’s glory. That error, then, I say is in our bone, and will always dwell with us, and hence it is that the words of the text are put as an antidote against that error. It is distinctly stated in our text that salvation is of God. “Not for your sakes do I this.” He says nothing about what we have done or can do. All the preceding and all the succeeding verses speak of what God does. “I will take you from among the heathen.” “I will sprinkle clean water upon you.” “I will give you a new heart.” “I will put my Spirit within you.” It is all of God: therefore, again recall to our recollection this doctrine, and give up all dependence upon our own strength and power.

The other error to which man is very prone, is that of relying upon his own merit. Though there is no righteousness in any man, yet in every man there is a proneness to truth in some fancied merit. Strange that it should be so, but the most reprobate characters have yet some virtue as they imagine, upon which they rely. You will find the most abandoned drunkard pride himself that he is not a swearer. You will find the blaspheming drunkard pride himself that at least he is honest. You will find men with no other virtue in the world, exalt what they imagine to be a virtue – the fact that they do not profess to have any; and they think themselves to be extremely excellent, because they have honesty or rather impudence enough to confess that they are utterly vile. Somehow the human mind clings to human merit; it always will hold to it, and when you take away everything upon which you think it could rely, in less than a moment it fashions some other ground for confidence out of itself. Human nature with regard to its own merit, is like the spider, it bears its support in its own bowels, and it seems as if it would keep spinning on to all eternity. You may brush down one web, but it soon forms another, you may take the thread from one place, and you will find it clinging to your finger, and when you seek to brush it down with one hand you find it clinging to the other. It is hard to get rid of; it is ever ready to spin its web and bind itself to some false ground of trust. It is against all human merit that I am this morning going to speak, and I feel that I shall offend a great many people here. I am about to preach a doctrine that is gall and vinegar to flesh and blood, one that will make righteous moralists gnash their teeth, and make others go away and declare that I am an Antinomian, and perhaps scarcely fit to live. However, that consequence is one which I shall not greatly deplore, if connected with it there should be in other hearts a yielding to this glorious truth, and a giving up to the power and grace of God, who will never save us, unless we are prepared to let Him have all the glory.

First, I shall endeavor to expound at large the doctrine contained in this text; in the next place I shall endeavour to show its force and truthfulness; and then in the third place I shall seek God’s Holy Spirit to apply the useful, practical lessons which are to be drawn from it.

I. I shall endeavour to EXPOUND THIS TEXT. “Not for your sakes do I this saith the Lord God.” The motive for the salvation of the human race is to be found in the breast of God, and not in the character or condition of man. Two races have revolted against God – the one angelic, the other human. When a part of this angelic race revolted against the Most High, justice speedily overtook them; they were swept from their starry seats in Heaven, and henceforth they have been reserved in darkness unto the great day of the wrath of God. No mercy was ever presented to them, no sacrifice ever offered for them; but they were without hope and mercy, forever consigned to the pit of eternal torment. The human race, far inferior in order of intelligence, sinned as atrociously; at any rate, if the sins of manhood that we have heard of be put together and rightly weighed, I can scarcely understand how even the sins of devils could be much blacker than the sin of mankind. However, the God who in His infinite justice passed over angels, and suffered them forever to expiate their offences in the fires of hell, was pleased to look down on man. Here was election on a grand scale; the election of manhood, and the reprobation of fallen angelhood. What was the reason for it? The reason was in God’s mind, an inscrutable reason which we do not know, and which if we knew probably we could not understand. Had you and I been put upon the choice of which should have been spared, I do think it probable we should have chosen that fallen angels should have been saved. Are they not the brightest? Have they not the greatest mental strength? If they had been redeemed, would it not have glorified God more, as we judge, than the salvation of worms like ourselves? Those bright beings – Lucifer, son of the morning, and those stars that walked in his train – if they had been washed in His redeeming blood, if they had been saved by sovereign mercy, what a song would they have lifted up to the Most High and everlasting God! But God, who doeth as He wills with His own, and giveth no account of His matters, but who deals with His creatures as the potter deals with his clay, took not upon Him the nature of angels, but took upon Him the seed of Abraham, and chose men to be the vessels of His mercy. This fact we know, but where is its reason? certainly not in man. “Not for your sakes do I this. O house of Israel, be ashamed and be confounded for your own ways.”

Here, very few men object. We notice that if we talk about the election of men and the non-election of fallen angels, there is not a cavil for a moment. Every man approves of Calvinism till he feels that he is the loser by it; but when it begins to touch his own bone and his own flesh then he kicks against it. Come, then, we must go further. The only reason why one man is saved, and not another, lies not, in any sense, in the man saved, but in God’s bosom. The reason why this day the gospel is preached to you and not the heathen far away, is not because, as a race, we are superior to the heathen; it is not because we deserve more at God’s hands; His choice of Britain, in the election of outward privilege, is not caused by the excellency of the British nation, but entirely because of His own mercy and His own love. There is not reason in us why we should have the gospel preached to us more than any other nation. Today, some of us have received the gospel, and have been changed by it, and have become the heirs of light and immorality, whereas others are left still to be the heirs of wrath. But there is no reason in us why we should have been taken and others left.

“There was nothing in us to merit esteem,
Or give the Creator delight.
‘Twas ‘Even so, Father!’ we ever must sing,
Because it seem’d good in thy sight.”

And now, let us review this doctrine at length. We are taught in Holy Scripture that, long before this world was made, God foreknew and foresaw all the creatures He intended to fashion; and there and then foreseeing that the human race would fall into sin, and deserve His anger, determined, in His own sovereign mind, that an immense portion of the human race should be His children, and should be brought to Heaven. As to the rest, He left them to their own deserts. to sow the wind and reap the whirlwind, to scatter crime and inherit punishment. Now, in the great decree of election, the only reason why God selected the vessels of mercy must have been because He would do it. There was nothing in any one of them which caused God to choose them. We all were alike, all lost, all ruined by the fall; all without the slightest claim upon His mercy; all, in fact, deserving His utmost vengeance. His choice of any one, and His choice of all His people, are causeless, so far as anything in them was concerned. It was the effect of His sovereign will, and of nothing which they did, could do, or even would do; for thus saith the text: “Not for your sakes do I this, O house of Israel!”

As for the fruit of our election, in due time Christ came into this world, and purchased with His blood all those whom the Father hath chosen. Now come ye to the cross of Christ; bring this doctrine with you, and remember that the only reason why Christ gave up His life to be a ransom for His sheep was because He loved His people, but there was nothing in His people that made Him die for them. I was thinking as I came here this morning, if any man should imagine that the love of God to us was caused by anything in us, it would be as if a man should look into a well to find the springs of the ocean, or dig into an anthill to find an Alp. The love of God is so immense, so boundless and so infinite, that you cannot conceive for a moment that it could have been caused by anything in us. The little good that is in us – the no good that is in us – for there is none, could not have caused the boundless, bottomless, shoreless, summitless love which God manifests to His people. Stand at the foot of the cross, ye merit-mongers, ye that delight in your own works; and answer this question: Do you think that the Lord of life and glory could have been brought down from Heaven, could have been fashioned like a man, and have been led to die through any merit of yours? Shall these sacred veins be opened with any lancet less sharp than His own infinite love? Do you conceive that your poor merits, such as they are, could be so efficacious as to nail the Redeemer to the tree, and make Him bend His shoulders beneath the enormous load of the world’s guilt? You cannot imagine it. The consequence is so great, compared with what you suppose to be the case, that your logic fails in a moment. You may conceive that a coral insect rears a rock by its multitude, and by its many years of working; but you cannot conceive that all the accumulated merits of manhood, if there were such things, could have brought the Eternal from the throne of His majesty, and bowed Him to the death of the cross: that is a thing as clearly impossible to any thoughtful mind, as impossibility can be. No; from the cross comes the cry – “Not for your sakes do I this, O house of Israel.”

After Christ’s death, there comes, in the next place, the work of the Holy Spirit. Those whom the Father hath chosen, and whom the Son has redeemed, in due time the Holy Spirit calls “out of darkness into marvelous light.” Now, the calling of the Holy Spirit is without any regard to any, merit in us. If this day the Holy Spirit shall call out of this congregation a hundred men, and bring them out of their estate of sin into a state of righteousness, you shall bring these hundred men, and let them march in review, and if you could read their hearts, you would be compelled to say, “I see no reason why the Spirit of God should have operated upon these. I see nothing whatever that could have merited such grace as this – nothing that could have caused the operations and motions of the Spirit to work in these men.” For, look ye here. By nature, men are said to be dead in sin. If the Holy Spirit quickens, it cannot be because of any power in the dead men, or any merit in them, for they are dead, corrupt and rotten in the grave of their sin. If then, the Holy Spirit says, “Come forth and live,” it is not because of anything in the dry bones, it must be for some reason in His own mind, but not in us. Therefore, know ye this, men and brethren, that we all stand upon a level. We have none of us anything that can recommend us to God; and if the Spirit shall choose to operate in our hearts unto salvation, He must be moved to do it by His own supreme love, for He cannot be moved to do it by any good will, good desire, or good deed, that dwells in us by nature.

To go a little further: this truth, which holds good so far, holds good all the way. God’s people, after they are called by grace, are preserved in Christ Jesus; they are “kept by the power of God through faith unto salvation;” they are not suffered to sin away their eternal inheritance, but as temptations arise they have strength given with which to encounter them, and as sin blackens them they are washed afresh, and again cleansed. But mark, the reason why God keeps His people is the same as that which made them His people – His own free sovereign grace. If, my brother, you have been delivered in the hour of temptation, pause and remember that you were not delivered for your own sake. There was nothing in you that deserved the deliverance. If you have been fed and supplied in your hour of need, it is not because you have been a faithful servant of God, nor because you have been a prayerful Christian; it is simply and only because of God’s mercy. He is not moved to anything He does for you by anything .that you do for Him; His motive for blessing you lies wholly and entirely in the depths of His own bosom. Blessed be God, His people shall be kept.

“Nor death, nor Hell shall e’er remove
His favourites from His breast;
In the dear bosom of His love
They must forever rest.”

But why? Because they are holy? Because they are sanctified? Because they serve God with good works? No, but because he in his sovereign grace has loved them, does love them, and will love them, even to the end.

And to conclude my exposition of this text. This shall hold good in Heaven itself. The day is coming when every blood-bought, blood-washed child of God shall walk the golden streets arrayed in white. Our hands shall soon bear the palm; our ears shall be delighted with celestial melodies, and our eyes filled with the transporting visions of God’s glory. But mark, the only reason why God shall bring us to Heaven shall be His own love, and not because we deserved it. We must fight the fight, but we do not win the victory because we fight it; we must labour, but the wage at the days’ end shall be a wage of grace, and not a debt. We must honour God here, looking for the recompense of the reward; but that recompense will not be given on a legal ground, because we merited it, but given to us entirely because God had loved us, for no reason that was in us. When you and I and each of us shall enter Heaven, our song shall be, “Not unto us, not unto us, but unto thy name be all the glory;” and that shall be true, it shall not be a mere exaggeration of gratitude. It shall be true; we shall be compelled to sing it, because we could not sing anything else. We shall feel that we did nothing, and that we were nothing, but that God did it all – that we had nothing in us to be the motive of his doing it, but that His motive lay in Himself; therefore unto Him shall be every particle of the honour forever and ever.

Now, this, I take it, is the meaning of the text; distasteful it is to the great majority, even of professing Christians in this age. It is a doctrine that requires a great deal of salt, or else few people will receive it. It is very unsavory to them. However, there It stands. “Let God be true, and every man a liar.” His truth we must preach, and this we must proclaim. Salvation is “not of men, neither by man; not of the will of the flesh, nor of blood,” nor of birth, but of the sovereign will of God, and God alone.

II. And now, in the second place, I have to ILLUSTRATE AND ENFORCE THIS TEXT.

Consider a moment man’s character. It will humble us, and it will tend to confirm this truth in our minds. Let me take an illustration. I will consider man as a criminal. He certainly is such in the sight of God, and I shall not slander him. Suppose now that some great criminal is at last overtaken in his sin, and shut up in Newgate. He has committed high treason, murder, rebellion, and every possible iniquity. He has broken all the laws of the realm – every one of them. The public cry is everywhere – “This man must die; the laws cannot be maintained unless he shall be made an example of their rigour. He who beareth not the sword in vain must this time let the sword taste blood. The man must die; he richly deserves it.” You look through his character: you cannot see one solitary redeeming trait. He is an old offender; he has so long persevered in his iniquity that you are compelled to say, “The case is hopeless with this man; his crimes have such aggravation we cannot make an apology for him, even should we try. Not jesuitical cunning itself could devise any pretence of excuse, or any hope of a plea for this abandoned wretch; let him die!” Now, if her Majesty the Queen, having in her hands the sovereign power of life and death, chooses that this man shall not die, but that he shall be spared, do you not see as plain as daylight, that the only reason that can move her to spare that man, must be her own love, her own compassion? For, as I have supposed already that there is nothing in that man’s character that can be a plea for mercy, but that, contrariwise, his whole character cries aloud for vengeance against his sin. Whether we like it or not, this is just the truth concerning ourselves. This is just our character and position before God. Ah! my hearer, you may turn upon your heel, disgusted and offended; but there are some here who feel it to be solemnly true in their own experience, and they will therefore drink in the doctrine, for it is the only way whereby they can be saved. My hearer, your conscience perhaps is telling you this morning that you have sinned so heinously that there is not an inlet for a solitary ray of hope in your character. You have added to your sins this great one, that you have rebelled against the Most High wantonly and wickedly. If you have not committed all the sins in the calendar of crime, It has been because providence has stayed your hand, Your heart has been black enough for it all. You feel that the vileness of your imagination and desires has achieved the consummation of human guilt, and further you could not go. Your sins have prevailed against you, and have gone over your head. Now, man, the only ground upon which God can save you is His own love. He cannot save you because you deserve it, for you do not deserve it, because there is no excuse that might be made for your sin. No, you are without any excuse, and you feel it. Oh! bless His dear name, that He has devised this way, whereby He can save you upon the basis of His own sovereign love and unbounded grace, without anything in you. I want you to go back to Newgate again to this criminal. We suppose now that this criminal is visited by her Majesty in person. She goes to him, and she says to him, “Rebel, traitor, murderer, I have in my heart compassion for you; you deserve it not; but I am come this day to you, to tell you that if you repent you shall have mercy at my hands.” Suppose this man, springing up, should curse her – curse this angel of mercy to her face, spit upon her, and utter blasphemies, and imprecate curses upon her head. She retires; she is gone; but so great is her compassion, that the next day she sends a messenger, and days, and weeks, and months, and years, she continually sends messengers, and these go to him, and they say, “If you will repent of your transgressions you shall have mercy; not because you deserve it, but because her Majesty is compassionate, and out of her gracious soul she desires your salvation. Will you repent?” Suppose this man should curse at the messenger, stop his ears against the message, spit upon him, tell him he does not care for him at all. Or to suppose a better case – suppose he turns upon his seat and says, “I don’t care whether I am hanged or not; I’ll take my chance along with other people; I shall take no notice of you.” And suppose more than that, rising from his seat, he indulges again in all the crimes for which he has already been condemned, and plunges headlong afresh into the very sins which have brought his neck under the rope of the gallows. Now, if her Majesty would spare such a man as that, on what terms can she do it? You say, “Why, she cannot, unless she does it out of love; she cannot because of any merit in him, because such a beast as that ought to die.” And now what are you and I by nature but like this? And my unconverted hearer, what is this but a picture of you? Has not God Himself visited your conscience? and has He not said to you, “Sinner! come now, let us reason together; though your sins be as scarlet they shall be as wool.” And what have you done? Stopped your ear against the voice of conscience – cursed and swore at God, blasphemed His holy name, despised His Word, and railed against His ministers. And this day, again, with tears in his eyes, a servant of God is come to you, and his message is, “Believe on the Lord Jesus Christ and thou shalt be saved; as I live, saith the Lord, I have no pleasure in the death of him that dieth, but had rather that he should turn unto me and live.” And what will you do. Why, if left to yourselves you will laugh at the message – despise it. It will glance off from you like an arrow from a man that is girt about with mail, and you will go away to despise God again, as you have done before. Do you not see, then, that if God ever shall save you, it cannot be for your sakes; but must be from His own infinite love; it cannot be from any other reason, since you have rejected Christ, despised His gospel, trodden under foot the blood of Jesus, and have refused to be saved. If He saves you, it must be free grace, and free grace alone.

But now picture a little more about this criminal at Newgate. Not content with having added sin to sin, and having rejected mercy for himself, this wretch industriously employs himself in going round to all the cells where others are confined, and hardening their hearts also against the mercy of the Queen. He can scarce see a person but he begins to taint him with the blasphemy of his own heart; he utters injurious things against the majesty that spares him, and endeavours to make others as vile as himself. Now, what does justice say? If this man ought not to die on his own account, yet he ought to die for the sake of others; and if he be spared, is it not as plain as a pike – staff that he cannot be spared because of any reason in him? It must be because of the unconquerable compassion of the Sovereign. And now look you here: is not this the case of some here present? Not only do you sin yourselves, but lead others into sin? I know this was one of my plagues and torments, when first God brought me to Himself, that I have led others into temptation. Are there not men here that have taught others to swear? Are there not fathers here that have helped to destroy their own children’s souls? Are there not some of you that are like the deadly Upas tree? You stretch out your branches, and from every leaf there drops poison upon those who come beneath its deadly range. Are there not some here who have seduced the virtuous, that have misled those who were seemingly pious, and that are perhaps so hardened that they even glory in it? Not content with being damned yourselves, you are seeking to lead others to the pit also. Thinking it not enough yourselves to be at enmity with God, you want to imitate Satan by dragging others with you. O my hearer, is not this thy case? Does not thy heart confess it? And does not the tear flow down thy cheek? Remember, then, this must be true: if God shall save thee, it must be because He will do it. It cannot be because there is anything good in thee, for thou deservedst now to die, and if He spare thee it must be sovereign love and sovereign grace.

I will just use one other illustration, and then, I think I shall have made the text clear enough. There is not so much difference between black and a darker shade of black as there is between pure white and black. Every one can see that. Then there is not so much difference between man and the devil as there is between God and man. God is perfection; we are black with sin. The devil is only a darker shade of black; and great as may be the difference between our sin and the sin of Satan, yet it is not so great as the difference between the perfection of God and the imperfection of man. Now, imagine for a minute that somewhere in Africa there should be a tribe of devils living, that you and I had it in our power to save these devils from some threatened wrath which must overtake them. If you or I should go there and die to save those devils, what could be our motive? From what we know of the character of a devil, the only motive that could make us do that must be love. There could not be any other. It must be simply because we had such big hearts that we could even embrace fiends within them. Well, now, there is not so much difference between man and the devil as between God and man. If, then, the only motive that could make men save a devil must be man’s love, does it not follow with irresistible force, that the only motive that could lead God to save men must be God’s own love. At any rate, if that reason be not cogent the fact is indisputable – “Not for your sakes do I this, O house of Israel.” God sees us, abandoned, evil, wicked, and deserving His wrath; if He saves us, it is His boundless, fathomless love that leads Him to do it – nothing whatever in us.

III. And now, having thus preached this doctrine, and enforced it, I come to a very solemn PRACTICAL APPLICATION. And here may God the Holy Spirit help me labour with your hearts!

First, since this doctrine is true, how humble a Christian man ought to be. If thou be saved, thou hast had nought to do with it; God has done it. If thou be saved, thou hast not deserved it. It is mercy undeserved which thou hast received. I have sometimes been delighted when I have seen the gratitude of abandoned characters to any who have assisted them. I remember visiting a house of refuge. There was a poor girl there who had fallen into sin long, and when she found herself kindly addressed and recognized by society, and saw a Christian minister longing after her soul’s good, it broke her heart. What should a man of God care about her? she was so vile. How could it be that a Christian should speak to her? Ah! but how much more should that feeling rise in our hearts? My God! I have rebelled against thee, and yet thou hast loved me, unworthy me! How can it be? I cannot lift myself up with pride, I must bow down before Thee in speechless gratitude. Remember, my dear brethren, that not only is the mercy which you and I have received undeserved, but it was unasked. It is true you prayed, but not till free grace made you pray. You would have been, to this day, hardened in heart, without God, and without Christ, had not free grace saved you. Can you be proud then? – proud of mercy which, if I may use the term, has been forced upon you? – proud of grace which has been given you against your will, until your will was changed by sovereign grace? And think again. All the mercy you have you once refused, Christ sups with you; be not proud of His company. Remember, there was a day when He knocked, and you refused – when He came to the door and said, “My head is wet with dew, and my locks with the drops of the night; open to me, my beloved;” and you barred it in His face and would not let Him enter. Be not proud, then, of what thou hast, when thou rememberest that thou didst once reject Him. Does God embrace Thee in His arms of love? Remember, once thou liftedst up thine hand of rebellion against Him. Is thy name written in His book? Ah! there was a time when, if it had been in thy power, thou wouldst have erased the sacred lines that contained thine own salvation. Can we, dare we, lift up our wicked head with pride, when all these things should make us hang our heads down in the deepest humility? That is one lesson: let us learn another.

This doctrine is true, and therefore it should be a subject of the greatest gratitude. When meditating upon this text yesterday, the effect it had upon me was one of transport and joy. Oh! I thought, upon what other condition could I have been saved? And I looked back upon my past estate; I saw myself piously trained and educated, but revolting against all that. I saw a mother’s tears shed over me in vain, and a father’s admonition lost upon me, and yet I found myself saved by grace, and I could only say, “Lord, I bless Thee that it is by grace, for if it had been by merit I had never been saved. If thou hadst waited till there was something good in me, thou wouldst have waited till I sank into the hopeless perdition of hell, for good in man there never would have been, unless thou hadst first put it there.” And then I thought immediately, “Oh! how I could go and preach that to the poor sinner!” Ah! let me try if I cannot. O sinner! you say you dare not come to Christ because you have nothing to recommend you. He does not want anything to recommend you; He will not save you, if you have anything to recommend you, for His says, “Not for you sake do I this.” Go to Christ with earrings in your ears, and jewels upon you; wash your face, and array yourself with gold and silver, and go before Him and say, “Lord, save me; I have washed myself and clothed myself; save me!” “Get you gone! Not for your sakes will I do this.” Go to Him again, and say, “Lord, I have put a rope about my neck, and sackcloth about my loins; see how repentant I am, see how I feel my need; now save me!” “No,” saith He, “I would not save you on account of your flaunting robes, and now I will not save you because of your rags; I will save you for nothing about you; if I do save you, it will be from something in my heart, not from anything you feel. Get ye gone!” But if today you go to Christ and say, “Lord Jesus, there is no reason in the world why I should be saved – there is one in Heaven; Lord, I cannot urge any plea, I deserve to be lost, I have no excuse to make for all my sins, no apology to offer; Lord, I deserve it, and there is nothing in me why I should be saved, for if thou wouldst save me I should make but a poor Christian, after all; I fear that my future works will be no honour to Thee – I wish they could be, but thy grace must make them good, else they will still be bad. But, Lord, thou I have nothing to bring, and nothing to say for myself, I do say this: I have heard that thou hast come into the world to save sinners – O Lord, save me!

‘I the chief of sinners am.’

I confess I do not feel this as I ought, I do not mourn it as I ought; I have no repentance to recommend me; nay, Lord, I have no faith to recommend me either, for I do not believe thy promise as I ought; but oh! I cling to this text. Lord, thou hast said thou wilt not do it for my sake. I thank Thee thou hast said that. Thou couldst not do it for my sake, for I have no reason why thou shouldst. Lord, I claim thy gracious promise. ‘Be merciful to me, a sinner.”‘ Ah! you good people, this doctrine does not suit some of you; it is too humbling, is it not? You that have kept your churches regularly, and been to meetings so piously, you that never broke the Sabbath, or never swore an oath, or did anything wrong, this does not suit you. You say it will do very well to preach to harlots, and drunkards, and swearers, but it will not suit such good people as we are. Ah! well, this is your text – “I have not come to call the righteous, but sinners to repentance.” You are “whole” – you are; you “need not a physician, but they that are sick.” Go your way. Christ came to save such as you are. You think you can save yourselves. Do it, and perish in the doing of it. But I feel that the same gospel that suits a harlot suits me, and that that free grace which saved Saul of Tarsus must save me, else I am never saved. Come, let us all go together. We are all guilty – some more, some less, but all hopelessly guilty. Let us go together to the footstool of His mercy, and though we dare not look up, let us lie there in the dust, and sigh out again, “Lord have mercy upon us for whom Jesus died.”

“Just as I am, without one plea,
But that thy blood was shed for me,
And that thou bidst me come to Thee,
O Lamb of God, I come, I come.”

Sinner, come now; come now, I beseech thee; I entreat thee, come now. O Spirit of the living God, draw them now! Let these feeble weak words be the means of drawing souls to Christ. Will you reject my Master again? Will you go out of this house hardened once more? You may never again have such feelings as those which are aroused in your soul. Come, now, receive His mercy; now bend your willing necks to His yoke; and then I know you shall go away to taste His faithful love, and at last to sing in Heaven the song of the redeemed – “Unto him that loved us, and washed us from our sins in his own blood, unto him be glory forever. Amen.”

“O thou great eternal Jesus,
High and mighty Prince of Peace,
How Thy wonders shine resplendent,
In the wonders of Thy grace:
Thy rich gospel scorns conditions,
Breathes salvation free as air;
Only breathes triumphant mercy,
Baffling guilt, and all despair.
“O the grandeur of the gospel,
How it sounds the cleansing blood;
Shows the bowels of a Saviour,
Shows the tender heart of God.
Only treats of love eternal,
Swells the all-abounding grace,
Nothing knows but life and pardon,
Full redemption, endless peace.”

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Sermons from the New Park Street Pulpit (1855-1860) by Charles Spurgeon.

http://www.mindofchrist.net/0008/0233.htm

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What Grace Is

The true grace of God is God’s work in His Son Jesus Christ. We have an indication of this in John 1:17.

For the law was given through Moses; grace and truth were realized through Jesus Christ.

This does not mean that there was no grace under Moses, or that there was no truth under Moses. Nor does it mean that there is no law under Jesus Christ. We have already seen that grace is not license.

Paul says that he was not without law to God, but under the law of Christ (1 Cor. 9:21).

Yet in some way, John is contrasting law — as characteristic of the Old system — to grace — as characteristic of Jesus Christ. What is God’s true grace? It came by Jesus Christ. In some sense, it is peculiar to Jesus Christ and his work. Grace will be found in relation to the Son of God himself –the Son who became flesh and dwelt among us. He was full of grace and truth (John 1:14).

Peter says that it was prophesied in advance that Christ would bring this grace to mankind, and that this grace would be our salvation.

As to this SALVATION, the PROPHETS who prophesied of THE GRACE THAT WOULD COME TO YOU made careful search and inquiry, seeking to know what person or time the Spirit of Christ within them was indicating as he predicted the sufferings of Christ and the glories to follow (1 Pet. 1:10-11).

God’s true grace would come by Jesus Christ. The prophets had an inkling of this, but they did not see it clearly. John says that grace did come by Jesus Christ, who was God in human flesh. Peter says that the Spirit of Christ testified to the prophets of someone, at some time, who would bring grace to God’s people — grace that would result in their salvation, or right standing with God. We know, looking back, that they spoke of Christ. They did not know the details but “made careful search and inquiry” as to who this Savior was and when he would come.

Jesus Became A Man

How did God’s grace involve Christ? What was involved in God’s grace? It visibly began when God became incarnate to become a man in Jesus Christ. Paul says:

For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, that you through his poverty might become rich (2 Cor. 8:9) .

Grace began when Jesus left heaven — with all its riches — to become a man. He became poor FOR OUR SAKE, that we might become RICH. Grace means, in the first place, that God became a man in the person of Jesus Christ. He became one of us. Jesus came for the purpose of keeping God’s will perfectly in a human body — that is why he was given a body in the first place.

Therefore, when he comes into the world, he says, “Sacrifice and offering thou hadst not desired, but a body thou hast prepared for me. In whole burnt offerings and sacrifices for sin thou hast taken no pleasure. Then I said [putting these words in the mouth of Jesus], `Behold I have come’ (in the roll of the book it is written of me), `to DO THY WILL, O GOD'” (Heb. 10:5-7).

God had never wanted animal sacrifices or sin offerings above all else. He had simply wanted people to carry out his will! But even the most pious and faithful Jew had always failed to do God’s will (because that is what we have seen to be the universal state of fallen humans), and had to offer sacrifices for sin instead. Jesus did not come to offer more animal sacrifices. He came to do what God had always wanted but what no person had ever yet done: TO DO THE WILL OF GOD! As a MAN, He would do what NO OTHER had done. God gave Jesus a body for that purpose. He came to do the will of God. Not only that, He DID the will of God perfectly in his human body. Jesus then offered that body for OUR sins.

We have been sanctified through the offering of the body of Jesus Christ once for all. . . . For by one offering he has perfected for all time [or completely] those who are sanctified (Heb. 10:10, 14).

The grace of God means — first — that Jesus became a man. He was one of us. As a man he kept God’s will perfectly. Then he offered his body to God — he presented to God what God had always wanted — a human life perfectly in accord with his will for man. Grace means, in the second place, that Jesus died for sins — though he himself had none.

Jesus Swapped Places With Us

In dying when he personally had never sinned, Jesus paid the price for OUR sins — and those of every person who will finally be saved throughout all the world! Remember our two eternal principles: God demands death for sin; fallen humans always sin. Here we see how the two truths are reconciled for our salvation. Jesus died for our sins! HE TOOK OUR PLACE. God does not overlook sin — a monumental price is paid for it — the perfect life of the Son of God! The only man who ever did what God wanted died for those who never had. Here is the grace of God! It is not a cheap grace — it cost the life of the Son of God. He died in our place.

Paul tells us this same thing in Second Corinthians, chapter five:

God was in Christ reconciling the world to himself, not counting their trespasses against them, and he has committed to us the word of reconciliation. . . . He made him who knew no sin [Jesus Christ] to BE SIN ON OUR BEHALF, that we might become THE RIGHTEOUSNESS OF GOD in him. And working together with him, we also urge you not to receive the grace of God in vain (2 Cor. 5:19-6:1).

This story becomes more wondrous all the time! Jesus not only took OUR place; He gives us HIS. He was made SIN for us, that we might be made THE RIGHTEOUSNESS OF GOD in him. The grace of God is that Jesus became a man — a representative man who took our place. In a human body, Jesus lived a perfect life which God counts for us, then died the death which, for our sins, we deserved to die.

Peter tells us this in other words:

He himself bore our sins in his body on the cross, that we might die to sin and live to righteousness; for by his wounds you were healed (1 Pet. 2:24).

Jesus did not stay in the grave. God raised him from the dead — and that, too, was for our sake!

Now not for [Abraham’s] sake only was it written, that “[his faith] was reckoned to him [for righteousness],” but for our sake also, to whom [faith] will be reckoned, as those who believe in him that raised Jesus our Lord from the dead, him who was delivered up because of OUR transgressions, and was raised because of OUR justification. Therefore having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have obtained our introduction by faith into THIS GRACE IN WHICH WE STAND; and we exult in hope of the glory of God (Rom. 4:23-5:2).
Jesus died for our sins. If God did not have to deal with our sins, Jesus would not have died. If we ever wonder whether we are sinners, we need look only at the cross of Jesus Christ and we see that we are. He was on that cross “because of our transgressions.”

But Jesus was raised again “because of our justification.” His resurrection demonstrated to the entire watching universe that God loves sinners and that, in Jesus, he has saved those who do not reject his grace, those of every nation and time and place in whom God sees the faith of Abraham. If we ever wonder whether we are forgiven, we need look only by faith at that empty tomb where Jesus was once buried. If we think of Jesus’ death as the payment for our sins, we may also think of Jesus’ resurrection as God’s guaranteed and irrevocable receipt.

Here is the grace of God! It is a great swap-out! It comes through Jesus Christ. In Jesus of Nazareth, the God of the universe became man — made in the likeness of man — came to be like sinful flesh. He was actually and really one of us, though he was still deity. But, unlike us, Jesus did not sin.

Instead he did the will of God perfectly in his human body. Then the only sinless man who ever lived died a cruel death for sinners like you and me who will never deserve anything else than death.

Here is the grace of God. And here is why JESUS CHRIST is the very heart and soul, the center and circumference, of the New Testament. He is the author and finisher of our faith. He is the alpha and the omega. He is the beginning and the end. He is the first and the last. He is our peace, our justification, our holiness. We owe everything to Him.

Grace Is Received By True Faith

Paul says in Romans, chapter five, that we are justified by faith (v. 1). Faith means trusting God to love us, because of what he did in Jesus Christ, and entrusting ourselves wholeheartedly to that divine love. Salvation is by grace — we do not deserve God’s favor toward us and we can never earn it. We access this grace by faith, which means that we must always look outside ourselves for our salvation (2 Tim. 1:12).

We cannot perform the work which results in our salvation, for Jesus has already done that, once for all time. We cannot add to that finished work, or improve on it. We can only trust God to be gracious to us as he promises in Christ. If we picture grace as the room of God’s favor, we may think of faith as the door into that room (Rom. 5:1-2).

God accepts us because of Christ’s work on our behalf. We enjoy that grace by accepting it as fact, trusting it as sufficient, and throwing ourselves on it in total and eternal abandon, to become servants of righteousness and true holiness in Christ. We do not earn God’s favor. We can not ever please Him enough to be given His blessings. We certainly could never pay for our own sins and be saved. But in Christ God has brought together the justice that is his nature and the weakness that is ours: Christ became a man and took our place.

God’s grace deals with the weakness of our flesh because salvation does not depend on our weak flesh — Jesus has earned it for us already! It also takes into account God’s holiness, because sin is punished — by the death of God’s sinless Son! And so Paul can say to the Ephesian Christians:

For by grace you have been saved through faith, and that not of yourselves; it is the gift of God; not as a result of works, that no one should boast (Eph. 2:8-9).

License perverts grace, and does not satisfy God’s requirement of perfect obedience to his will. Legalism thwarts and frustrates God’s grace, and does not provide for the weakness of fallen humankind. Salvation by grace — true grace in Jesus Christ — reckons with God’s holiness and with our sinfulness and weakness. The perfect, finished work of Jesus Christ satisfies God’s holiness and provides for our sinfulness. In Jesus Christ, the holy God accepts and forgives his sinful human creatures (Eph. 1:7).

One With Christ

We are saved because we are one with Christ — and he has both offered a perfect life and died for our sins. We are one with Christ on the basis of faith, in the beginning and throughout life. True faith will seek to please him. Yet it is not legalism. There is a vast difference between law-keeping and law-depending. We will want to do God’s will, yet we never will trust in our own performance for our salvation. We glory only in the cross of Christ.

Any system, any concept of Christianity, any “ism,” any movement, which makes salvation dependent on our own ability to please God destroys and invalidates the work of Christ. If we could have been saved because of our own performance then Christ died in vain. If people could be saved by keeping the rules, Christ could have stayed in heaven — God’s people had possessed perfect rules for centuries. The weakness of the Old Testament was the weakness of man. That is the same weakness of any system which depends on us.

It is one thing to seek God’s will in a matter because we love him and want to please him. It is another thing altogether to approach that same matter with the idea that our salvation depends on our own good performance or merit. This attitude is legalism, and it will always lead to pride (insofar as we are successful) or to despair and hopelessness (insofar as we fail).

It is right and proper to seek to please God as thoroughly and exactly and precisely as possible. Any true believer will want to do that, and anyone who does not want to do that is not a true believer. But it is a far different matter to create a system, to formulate a creed, or to devise an elaborate set of rules, and then DEPEND ON OUR OWN KEEPING OF THOSE THINGS FOR OUR SALVATION.

Let us seek to please God. That is what true faith will always do. Let us ask God for forgiveness when we fall. That is what true faith will always do. Let us rejoice in the work of Christ on our behalf. Let us glory in the cross of Christ. Let us say — first, last, and always — “God, be merciful to me a sinner!” And — in Christ — we know that he always will!

I have written to you briefly, exhorting and testifying that THIS IS THE TRUE GRACE OF GOD. Stand firm in it! . . . Peace be to you all who are in Christ (1 Pet. 5:12, 14).

A Personal Question

Are YOU standing in God’s true grace? Are you enjoying peace with God by trusting in his saving kindness shown in Jesus Christ? If you do believe that Jesus Christ is God’s Son; if you do trust His perfect life and atoning death for your salvation; if you do rely on Him and intend to please Him as long as you live and as best you are able in all things — then do not delay acting on that faith!

Express with your mouth and your action the faith that is in your heart.

If you confess with your mouth Jesus as Lord, and believe in your heart that God raised him from the dead, you shall be saved (Rom. 10:9)

Arise, and be baptized, and wash away your sins, calling on [Jesus’] name (Acts 22:16; Rom. 6:3-5; Gal. 3:26-27).

Of [Jesus] all the prophets bear witness that through his name every one who believes in him has received forgiveness of sins. . . . And [Peter] ordered them to be baptized in the name of Jesus Christ (Acts 10:43, 47).
And then, as long as you live, continue to walk by the same faith –trusting, relying and obeying — living in the TRUE GRACE OF GOD!

http://www.edwardfudge.com/written/grace04.html

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1. So “what is justification?”

First we must define salvation. I believe that salvation is best defined as a rescue operation. Salvation: Strong’s G4991 sōtēria Feminine of a derivative of G4990 as (properly abstract) noun; rescue or safety (physically or morally): – deliver, health, salvation, save, saving.
Job 25:4 How then can man be justified with God? or how can he be clean that is born of a woman?
Job 9:20 If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse.
Let us notice that Job equates being justified with God as being perfect and clean (just, holy, righteous) and proposes a rhetorical question; “how can he be clean that is born of a woman?”. This shows that he IS NOT clean and CANNOT be cleaned or cleansed by his own self effort. “Born of a woman” here indicates both our sinful (fallen) nature which produces personal sin and the imputation of Adam’s sin to us. Rom 5:19 For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.
Mankind’s basic problem that must be solved if we are to have eternal life with God is that God is just, holy and righteous (PS 97:2, PS 119:142, Math. 5:48) and we are unjust, unholy and unrighteous. (Isa 53:6, Jere. 13:23, 17:9, Rom 3:10-18, 3:23, 1Cor. 2:13, Gal.3:22, Eph 2:1-3, James 1:5) Our sin and God’s holiness separates us from God. But scripture says that God is just and the justifier of those who believe in Jesus. (Rom 3:26)
Justify ,justifier, justified and justification come from the root word just; which in its most common use means holy, righteous or innocent. Strong’s dictionary gives the following definitions for the following NT words.
JUST G1342 dikaios From G1349; equitable (in character or act); by implication innocent, holy (absolutely or relatively): – just, meet, right (-eous).
JUSTIFY, JUSTIFIED, JUSTIFIER G1344 dikaioo From G1342; to render (that is, show or regard as) just or innocent: – free, justify (-ier), be righteous.
JUSTIFICATION G1345 dikaio From G1344; an equitable deed; by implication a statute or decision: – judgment, justification, ordinance, righteousness. G1347 dikaio From G1344; acquittal (for Christ’s sake): – justification.
We can see from these definitions that to be just is to be holy righteous and innocent; and to be justified is to be rendered (shown, regarded) and declared to be just (holy, righteous and innocent). We also can see that justification is a decision that results in acquittal. Therefore Wayne Grudem in his book [Systematic Theology; an introduction to biblical doctrine], is correct in saying that “justification is an instantaneous legal act of God in which He (1) thinks of our sins as forgiven and Christ’s righteousness as belonging to us, and (2) declares us to be righteous in his sight. (pg722)”
Justification is a right legal standing before God concerning our relationship to God‘s laws, stating that we are completely forgiven and no longer liable to punishment (wages of sin=spiritual death). Mr. Grudem notes, “A right understanding of justification is absolutely crucial to the whole of the Christian faith. Once Martin Luther realized the truth of justification by faith alone, he became a Christian and overflowed with the new found joy of the Gospel. The primary issue in the protestant reformation was a dispute with the Roman Catholic Church over justification. If we are to safeguard the truth of the gospel for future generations, we must understand the truth of justification. Even today, a true view of justification is the dividing line between the biblical gospel of salvation by faith alone and all false gospels of salvation based on good works (pg 723).”
Martin Luther declared, “The doctrine of justification is the article by which the church stands or falls.”
“[Justification is] the chief doctrine of Christianity and the chief point of difference separating Protestantism and Roman Catholicism.” [Jaroslav Pelikan, in “The Christian Tradition: A History of the Development of Doctrine.” Vol4 Pg 139]

The (free=without cost) Theology Program from Bible.org at http://www.thetheologyprogram.com gives the following definitions of the Roman Catholic and Protestant views of justification.

ROMAN CATHOLIC VIEW: “Justification is a process through which the limitless merits of Christ are appropriated by the church through people responding to God through faith and works.”
The Council of Trent (1545-1563) declared “this disposition or preparation [of faith] is followed by justification itself, which is not only a remission of sins but also the sanctification and renewal on the inward man through the voluntary reception of the grace and gifts whereby an unjust man becomes just and from being an enemy becomes a friend, that he may be the heir to the hope of eternal life.”
The Roman Catholic view of Justification was summed up by the Roman Catholic Church with the Latin term; “ex opere operato” = “By the work performed”. The authors of the theology program further define this term as “the belief accepted by Roman Catholics and rejected by Protestants that the sacraments administer grace to the recipient by virtue of the act itself through the power given to the church, regardless of the faith of the individual”
PROTESTANT VIEW: “Justification is a forensic declaration in which a sinner is declared righteous while still in a sinning state. It is a justification in standing, not in nature that occurs in an instantaneous event.”

Martin Luther said of Jesus, “He has made His righteousness my righteousness, and my sin His sin. If he has made my sin to be his sin, then I do not have it and am free. If he has made his righteousness my righteousness, then I am righteous now with the same righteousness as He. My sin cannot devour Him, but it is engulfed in the unfathomable depths of his righteousness for he himself is God, who is blessed forever.” (“Lectures on Romans” in Luther’s works; Hilton C. Oswald p.188)

The reformers (Protestant) view of justification was summed up with the Latin term; “simul iustus et peccator” = “same time just and sinner”. The authors of the theology program define this term as “Luther’s paradoxical dictum explaining that a Christian has a legal or forensic righteous standing before God according to the work of Christ, while at the same time lives as a sinner according to his own merits. This was adhered to by the reformers in rejection to the Roman Catholic concept of infused righteousness.”
The main difference between the Roman Catholic view of justification and the protestant view of justification is wrapped up in 2 terms. 1. “Infused righteousness” (a process of God and man by which man must become actually righteous before he is said to be justified) 2. “Imputed righteousness” (a one time event in which God justifies sinners by reckoning Christ’s righteousness to their account through a legal declaration). The biggest difference between the Roman Catholic view of justification and the Protestant view of justification is that one is by faith and works together and the other is by faith alone. The Catholics view justification as a work of both God and man together while Protestants view justification as a work of God alone. Wayne Grudem says of the Protestant Reformation “When the good news of the gospel truly became the good news of totally free salvation in Jesus Christ, then it spread like wildfire throughout the civilized world. It was simply a recovery of the original gospel which declares, “the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23) and insist that “there is therefore no condemnation for those in Christ Jesus. (Rom 8:1)” Pg. 729.
Does the bible say that justification is a process or an event? According to the bible, who does the justifying, God or man? Is justification by faith and works or by faith alone?
Rom 3:19-28 Now we know that what things 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. 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. 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: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law.
Rom 4:1-5 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
Rom 5:1 Therefore being justified (past tense) by faith, we have (present tense) peace with God through our Lord Jesus Christ:
Gal 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.
Gal 5:4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.
Paul says that God “justifies him who has faith in Jesus“(Rom 3:26) and that “a man is justified by faith apart from works of law” (Rom 3; 28) The word of God which was delivered to Paul by Jesus himself (1Cor 1:23, 15:3) says that “since we are justified by faith, we have peace with God through our Lord Jesus Christ” (Rom5:1) Because “a man is not justified by works of the law but through faith in Jesus Christ” (Gal2:16)
Justification is solely a work of God that we must receive. We must answer God’s call.
Rom 8:30-34 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. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? What shall we then say to these things? If God be for us, who can be against us? Who shall lay any thing to the charge of God’s elect? It is God that justifieth.
Act 13:39 And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.
Joh 1:12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
Rom 5:11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
ATONEMENT/RECONCILIATION: G2643 katallage From G2644; exchange (figuratively adjustment), that is, restoration to (the divine) favor: – atonement, reconciliation (-ing).
In the Old Testament, we can see that the institution of the Passover points to atonement through a vicarious substitution. The sacrificial system (esp. the day of atonement) pointed to the perfect sacrifice that Christ would give on behalf of our sins (Lev, 16:9-10, 16, 29) Christ is later called the lamb of God which takes away the sins of the world. (John 1:29, Rev. 5:7) In addition, Isaiah 53 vividly describes atonement through a vicarious substitution.

2. So “Is justification salvation“?

I believe so. Obviously, there are many other biblical terms to describe salvation such as election, calling, regeneration (spiritual rebirth), conversion (moral revolution through faith and repentance), sanctification (growth in likeness of Christ), glorification (receiving a resurrected body), and others. But Justification embodies other biblical terms for salvation such as atonement (restoration to divine favor), reconciliation (restoration to divine favor), redemption (to purchase), propitiation (the act by where which God‘s righteous wrath is satisfied by the atonement of Christ) and deliverance (ransom) . The preceding definitions come from Strong’s dictionary, Systematic Theology by Wayne Grudem or The Theology Program.
Justification is the result of God applying the work of Christ to the believer though faith (trust) in Jesus Christ’s death in our place on the cross; resulting in the forgiveness of our sins and the imputation of Christ perfect righteousness to our account. Justification is the result of atonement, reconciliation, redemption, deliverance and propitiation rendered through Christ perfect life and substitutionary death. In my opinion, regeneration (being born again) is the only other biblical term for salvation that could possibly rival justification as an accurate synonym for salvation but regeneration is still not as fully a descriptive term for salvation. Regeneration causes conversion through faith and repentance. The result of justification is that we go from an unjust state to a totally justified position while still not being totally just in actual practice. (John 9:41, 1John 1:8)
Justification and salvation are terms that are used interchangeably in God’s word. We are “saved through faith“(Eph 2; 8), and “justified by faith” (Rom 5:1, Gal 2:16). We are saved not according to our works (2Tim1:9) and we are not justified by our works (Gal 2:16). We are saved by God’s grace. (Acts15:11, Eph2:8) We are justified by God’s grace. (Titus 3:7, Rom 3:24)
As noted above, if we are to have eternal life with God, mankind’s most basic problem that must be solved is that God is just, holy and righteous (PS 97:2, PS 119:142) and mankind is unjust, unholy and unrighteous. (Isa 53:6, Rom 3:10-18, 3:23, Gal 3:22, Eph 2:1, James 1:5) God is intrinsically by His nature just and he cannot even look upon sin (iniquity) Holiness is an immutable attribute of God’s character. Hab 1:13a Thou art of purer eyes than to behold evil, and canst not look on iniquity.
Therefore, God must punish our sin. Rom 6:23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. Eze 18:20a The soul that sinneth, it shall die. Spiritual death (separation from God) has always been the wages of sin. (Gen2:17, 3:6,23,24, Eze 28:15,16) The solution to mans problem is the Lord Jesus Christ. Rom 6:23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
I believe that salvation and justification are synonymous because the promise of eternal life is achieved by the shed blood of Jesus Christ resulting in our redemption and reconciliation to God through Christ’s atonement. That atonement needs to be applied to us, through faith in Jesus as our Savior, because of our sins and separation from God. But Jesus bridges the gap between God and us.
He provides the way that we may be restored to right relationship with God both at the moment of faith and even more so in the moment of death. Salvation and justification is achieved for us, by Jesus Christ, by our sins being imputed to Him on the cross (thus making a propitiation towards God), and Jesus’s perfect righteousness being imputed to our account for us. (Gen 15:6, Rom 4:3-5, 8-11, 22-24, 5:13, Gal 3:6, James 2:23) Christ perfect sacrifice expiates our sin through propitiation (the act by where which God‘s righteous wrath is satisfied by the atonement of Christ) i.e. [Rom 3:25, 1John 2:2, 1John 4:10]` And the work of Jesus Christ results in our justification and salvation. God is just and the justifier of him that hath faith in Jesus. (Rom 3:26) Therefore, I would say, yes, “Justification is Salvation…Would you say that a person who God has justified is not saved?
Perhaps you have heard the popular and clever play on words for “justified” that says “just-as-if -I-had-never-sinned” or “just-as-if-I-had-lived-a-life-of-perfect-righteousness”. These sayings contain a portion of the truth about justification but not the whole of the truth of justification.
Obviously we have not “lived lives of perfect righteousness” nor have we “never sinned” and we are in fact deserving of death as the wages of sin, because we are in reality sinners who have transgressed God‘s laws . Gal 3:10 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. Deu 27:26 Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen. Jam 2:10 For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. But JESUS LAYED DOWN HIS LIFE so,
Joh 3:15-18 That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
Joh 6:47 Verily, verily, I say unto you, He that believeth on me hath everlasting life.
Joh 20:31 But these are written, that ye might believe that Jesus is the Christ,
It was Jesus, 1Ti 2:6 Who gave himself a ransom for all, to be testified in due time. It was Jesus Gal 1:4 Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: It was Jesus Tit 2:14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
Jesus not only saves us from the penalty of sin (spiritual death), but also from the power of sin so that sin should not have dominion over us. (Rom. 6:6,11) Because, Eph 2:10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. 2Ti 3:17 That the man of God may be perfect, thoroughly furnished unto all good works.
It was because of justification by faith alone that Paul could say Gal 2:20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. John the Baptist said of Jesus Christ “Behold the Lamb of God, which taketh away the sin of the world. (John 1:29)
Isa 64:6 But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.
Rom 6:23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
Rom 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus:
Rom 4:5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
Rom 5:6 For when we were yet without strength, in due time Christ died for the ungodly.
Rom 5:15-19 But not as the offense, so also is the free gift. For if through the offense of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification. For if by one man’s offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.
Act 20:28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
2Co 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
Heb 7:26-27 For such a high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.
Heb 7:19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
Heb 9:28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
Heb 13:12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
Eph 1:5-7 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
Eph 2:8-9 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.
Eph 5:2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savor.
Gal 3:13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:
1Pe 2:24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.
1Jo 2:1-2 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
Rev 1:5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
Gal 1:3-5 Grace be to you and peace from God the Father, and from our Lord Jesus Christ, Who gave himself for our sins, that he might deliver (RESCUE) us from this present evil world, according to the will of God and our Father: To whom be glory forever and ever. Amen.
There are only two ways to be saved. 1. Actually be totally and perfectly just, holy righteous and as innocent as God is. 2. Be justified by God as a free gift. When you stand before God on judgment day will you say I am just and deserve eternal life; or will you fall on your face and say “Lord have mercy on me a sinner“?
If you have been working for your salvation or justification, or if you have never known Jesus, will you receive God’s free gracious gift of salvation by faith (trust) alone in Jesus Christ as your savior at this moment?
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What is Justification? Is Justification Salvation? by Damon Whitsell is licensed (FOR YOUR FREE USE) under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 Unported License.Based on a work at how2becomeachristian.webs.com.

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