Romans: Justification, Faith, and Imputed Righteousness: Who is Israel?

The Biblical Doctrine of Justification

Transcript: AI Transcript

Professor: John Weaver

Subject: New Testament Studies

Genre: Sermon

Dictation Name:

Date: 2003-10-05

Synopsis: John Weaver provides a comprehensive overview of the biblical doctrine of justification, emphasizing its centrality to the gospel and the Reformation. He defines justification as a legal, judicial act of God's free grace, whereby He pardons sinners and declares them righteous solely on the basis of Christ's perfect obedience and satisfaction, imputed to them and received by faith alone. The lecture explores four key aspects: justification is primarily by grace, meritoriously by Christ's blood, instrumentally by faith, and evidentially by works. Weaver underscores that justification is a pronouncement, not a process, and that true faith always produces evidence of obedience.

[John Weaver] Let's open our Bibles, if you would please today, to the book of Romans chapter three, Romans chapter three. And we're going to look at verses 24 and 25 as our introductory verses. In fact, I'll be dealing with these verses plus a multitude of others. And what I want to do today is this. There have been from time to time I've tried to give overviews of certain doctrines.

[John Weaver] I remember not so long ago I gave an overview of biblical law. Today, I want to give an overview of the biblical doctrine of justification, and I can assure you it's one of the most important doctrines in the scripture. So let's look in Romans chapter 3, beginning there with verse 24. The Bible says, through the forbearance of God. I hope most of you know that the biblical doctrine of justification was the principle that God used to start what you and I would know as the Reformation. It was this truth mainly that God used to stir the people because here was a clear teaching from scripture that was in absolute opposition to what the church taught for years and years. Martin Luther, whom God used in that reformation, made this statement concerning justification by faith alone. He said the doctrine of justification is the article of the standing or the falling church. In other words, to the degree that the church understood justification by faith alone, it stood. To the degree that it did not understand justification by faith alone, it fell.

[John Weaver] Now, there is a vast area of importance in this doctrine, because I want you to understand that your view and your understanding of justification by grace alone affects other doctrines in the Bible. It affects your Christology, that is, your view of Jesus Christ. It affects your soteriology, that is, your view and your theory of salvation. It affects also your anthropology, that is, your view of man, the doctrine of man. It affects also your view and understanding of assurance. So to the degree then that we understand justification by faith alone. To that degree, we stand and to the degree that we do not understand it to that degree, then basically we fall. Now, let me give you a definition of justification. Listen carefully, justification is an act of God's free grace unto sinners.

[John Weaver] Let me just stop right there. Justification is an act of God's free grace under sinners. First of all, we see the author of justification, that is, God. Justification is an act of God, God's free grace under sinners. Secondly, you see the subjects of justification, that is, sinners. Now listen carefully. Justification is an act of God's free grace under sinners. which he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight, not for anything wrought in them or done by them, but only or solely for the perfect obedience and full satisfaction of Christ by God imputed to them and received by faith alone. Now listen carefully. Justification is an act of God's free grace unto sinners, wherein he pardoneth all their sins. There is the essence of justification. And accepted them righteous in his sight. Here is the ground of justification, not for anything done by them or wrought by them, but only for the perfect obedience and full satisfaction of Jesus Christ, Here's the method of justification by God imputed unto them.

[John Weaver] And here, of course, is the means of justification and received by faith alone. Now, let me just tell you, there is a basic question that has been asked throughout Scripture. You'll find that basic question in Job 25 and verse four. And the question is, how may a man be just with God? Now, let me tell you what justification implies what justification teaches. If you will turn in your Bibles, whole Romans 3, we're coming back there, but turn in your Bibles to the book of Galatians chapter 3, and look if you would please, beginning there with verse 10. Galatians chapter 3 verse 10, and notice what God says. Galatians 3 verse 10, For as many as are of the works of the law are under the curse, for it is written, Cursed is everyone that continueth not in all the things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident. For the just shall live by faith.

[John Weaver] Now listen carefully to what he's saying. For as many as are under the works of the law are under the curse of the law. You see, God gave his law, which is absolute righteousness, which is absolutely an expression of his will, And it is holy, just, and good, according to Romans 7 and verse 12. And since we were made under the law, that means that you and I are accountable to God to render to that law whatever the law demands. Now listen carefully. The law demands three things from every individual. What does it demand? It demands a personal obedience. Secondly, a perfect obedience. And thirdly, a perpetual obedience.

[John Weaver] Now, you and I, when we try to obey the law, certainly we're doing that personally. But is there anyone in this room or anyone that you know of that has ever obeyed the law perfectly? What's the answer? No. Has anyone ever obeyed the law perpetually? The answer is no, which demonstrates the fact that there is absolutely no one that can be saved by the deeds of the law.

[John Weaver] For instance, if you were made perfect right now, inwardly and outwardly, you never committed another sin the rest of your life. What would happen or what would have to be done for all those sins that you committed before you got perfect? You see, so no man can be justified by the law because we cannot render to the law that personal, perfect, perpetual obedience that it demands. Consequently then, that teaches us that we're under the curse of the law. And the curse of the law is the man that fails to render that righteousness that the law demands deserves death and condemnation. Now the Bible teaches us in Galatians 3 and verse 13 that Christ came to redeem us from the curse of the law. So what did Christ do? Christ came then and stood in the sinner's place as a sinner substitute and paid the price that the law demanded. Not only that, Jesus Christ also worked out a perfect obedience to the law so that now his righteousness may be imputed, that is charged or given to those who repent and believe on him.

[John Weaver] So the Bible teaches us here's the problem. The problem is God's righteous law and we are sinners and we cannot give to that law which it demands a personal, perfect, perpetual obedience.

[John Weaver] Now what is the answer to the question How then may a man be just with God? If you'll go back in your Bibles to Romans chapter 1, and look if you would please at verses 16 and 17, here is the answer to that question. The answer to how a man may be just with God is found in the Gospel of Jesus Christ. For in Romans 1 and verse 16, the Apostle Paul said, For I am not ashamed of the Gospel of Christ, For it is the power of God unto salvation to everyone that believeth, to the Jew first, and also to the Greek. For therein, that is, in the gospel of Christ, is the righteousness of God revealed from faith to faith, as it is written, The just shall live by faith. So it's only in the gospel that the righteousness of God is revealed. So how may a man be just with God? The answer comes back only through Jesus Christ. Let me ask you this simple question. Think about this.

[John Weaver] What in the world is justification? Now, I've just given you a definition. Justification is an act of God's free grace. But let's be a little more specific. When we talk about justification, what in the world is justification? Justification is a legal pronouncement. It is a judicial act. It is a verdict of the court. So when we talk about justification, justification then is something that God does. It is not necessarily something that is done in us or something that is done to us. It is something that is done for us because it is a pronouncement in light of the law.

[John Weaver] Now, let me try to explain this to you before I go any further. I want you to understand that justification is a judicial term. So here's a man who is brought before a court of law. He's charged with a criminal act. And during his defense, he proves conclusively that he is innocent of the charge that was lodged against him. The jury comes back and says we acquit. the defendant. The judge strikes the gavel, and he says, this court is adjourned. The defendant is free to go. In other words, what the judge has just done is he made a verdict. He made a pronouncement. He made a judicial statement that here's the law. Here is the defendant. In light of the law, the defendant is not guilty. He did not violate the law. So here then is God's law. Here is God's righteous standard. So when God makes a pronouncement of justification, what God is doing is this. God is looking at His law and He's looking at the repentant sinner who is now declared righteous in light of that law.

[John Weaver] But you say, Brother Weaver, how in the world can that sinner be declared righteous when you know that sinner violated that law? Well, that's what the Doctrine of justification is all about. Because that is where Jesus Christ came as a substitute and obeyed the law perfectly in our stead and then died as a substitute, paying the penalty for that broken law. Hence, the answer is in the gospel.

[John Weaver] Now, let me just show you how that justification is a legal term. Look in your Bibles. If you would, first of all, to Deuteronomy 25 and verse 1. Deuteronomy 25 and verse 1. Note, if you would please, what Scripture says. Deuteronomy 25 and verse 1. God says, if there be a controversy between men and they come to judgment, that the judges may judge them, then they, that is the judges, shall justify the righteous and condemn the wicked.

[John Weaver] Now I want you to understand that justification is the opposite of condemnation. If we were to go back to that illustration that I used earlier, here's the defendant in the courtroom and instead of proving himself innocent, it is proved that he's guilty. Then the judge pronounces him guilty and pronounces his sentence. We call that condemnation. That's exactly what the scripture says. So the judge, he said, shall justify the innocent. That is, he doesn't do anything in the innocent man. He doesn't do anything to the innocent man. It is a declaration for the innocent man that the man is innocent in light of the law.

[John Weaver] So it is a legal, judicial act. Look in your Bibles to the book of Proverbs 17 and verse 15. Proverbs 17 and verse 15. Notice, if you would, once again, what God says. Proverbs 17, verse 15. God says he that justified the wicked and he that condemned the just, even they both are an abomination of the Lord. Now, look at that carefully. He that justified the wicked.

[John Weaver] Now, if justification was something done to someone, If justification was something done in someone, then it would be good to justify the wicked, wouldn't it? Because it would be to make them godly and to make them right. But no, justification is not something done in someone or to someone. It is a declaration for someone. So God says when a judge then justifies the wicked, that is, he lets a wicked man go and pronounces him innocent when he's wicked, God says that's an abomination. And God says when any judge then turns around and pronounces an innocent man wicked, that is, he condemns him, that also is an abomination. So justification is a legal term. It's a term of the law courts.

[John Weaver] Look in your Bibles to the book of Luke, chapter seven, Luke, chapter seven. Notice, if you would please, verse twenty nine, Luke seven, verse twenty nine. The Bible says concerning the preaching of John the Baptist. And all the people that heard him and the publicans justified God being baptized with the baptism of John. But the Pharisees and the lawyers rejected the counsel of God against themselves, being not baptized in him.

[John Weaver] Now, here's an interesting statement. They justified God. How in the world would you justify God? Well, remember, John came preaching the doctrine of repentance. What does the doctrine of repentance include? It includes the fact that we're sinners, that we're guilty, that we're vile, that we're undone. And when John came preaching the biblical doctrine of repentance and the people heard him, they said, he's right. We are sinners. We are wicked.

[John Weaver] We have violated God's law. We will turn from our sin. And in turning from their sins, in agreeing with God's verdict concerning their wickedness, what were they doing? They were justifying God. They're saying God is right. God is holy. God is just in condemning us. So they were pronouncing a verdict that God was right. They themselves were wrong. For the Pharisees and the lawyers, of course, They were not willing to do that. They were saying God is wrong and they were right.

[John Weaver] So it doesn't matter which way you look at it. Justification is a verdict. Justification is a pronouncement. Look at Luke chapter 16 and verse 15. Luke chapter 16 and verse 15. Look what our Lord said. Our Lord tells the Pharisees and he said unto them, you're they who justify yourselves before men. But God knoweth your hearts, for that which is highly esteemed among men is an abomination in the sight of God. He says, You are they that justify yourselves among men. By the way, I hope you understand when I gave you the definition of justification, I said justification is an act of God's free grace. What does that mean? That means that justification is something that only God can do. So it really doesn't matter how many men justify themselves, it doesn't matter how many men say they're right and say they're holy and say they're righteous, their justification doesn't amount to the hill of beans. Only God can justify. He is the author of justification. Therefore, our Lord says, ye are they who justify yourselves before men.

[John Weaver] But man's justification does not stand, only God's stands. Now, please remember that justification is the opposite of condemnation. Just like condemnation is a legal verdict, so justification is a legal verdict as well. When you condemn someone, you declare them guilty. When you justify someone, you pronounce that they are innocent. Please remember this. That justification is not subjective, but it is objective. It is not something done in you. It is not something done to you. It is something done for you by God.

[John Weaver] Now, let me give you what I'm going to call a broad overview of justification. How does God justify a sinner? I'm going to give you four ways, first of all, Primarily by grace. Primarily by grace. Go back in your Bibles to the book of Romans chapter 3. We began there. Romans chapter 3. I'm going to show you what the scripture says. Primarily by grace. Notice if you would, he says in Romans 3 in verse 24, being justified freely by His grace through the redemption that we have in Jesus Christ. When I say that we're justified primarily by grace, everyone in here knows that grace is what we would refer to as unmerited favor.

[John Weaver] That is, we don't earn it. But the Bible says being justified freely by his grace. When we use the term free grace. Please do not equate that term with a free meal. For instance, if we were to go out to a restaurant afterwards, And we all sat down and ate, and I started to get up and pay. And Henry said, oh, Brother Weaver, don't worry about this. I'll pay for your meal. I could walk out and say, well, I just got a free meal.

[John Weaver] And what I mean by that, it didn't cost me anything. But when you talk about free grace, free grace does not refer to the fact that it just simply did not cost anything. Certainly, grace costs something because it costs the Lord Jesus Christ His life. Well, what in the world does it mean when we say that we're justified freely by His grace?

[John Weaver] Now, let me show you. Look in Romans 3, verse 24 again, being justified freely by His grace. Now, I want you to hold this verse, but I want you to turn in your Bibles to the book of John, chapter 15, and look at verse 25. It's very important that you see this passage because this will explain the term free grace. Look what our Lord says. John 15, verse 25.

[John Weaver] But this cometh to pass that the word might be fulfilled that is written in their law. They hated me without a cause. You say, Brother Weaver, what in the world has that got to do with free grace? Well, notice what our Lord said concerning His enemies and His people. They hated Me without a cause. Now, let me tell you, this little phrase, without a cause, is exactly the same Greek word that is translated freely in Romans 3 and verse 24. When the Bible says being justified freely by His grace, you couldn't read that being justified without a cause by His grace. And likewise, in verse 25 of John 15, you could read that they hated Me freely. Now, when our Lord says, they hated Me without a cause, what does that mean?

[John Weaver] It means that He was perfect. He was totally righteous. He was totally innocent. There was nothing in Jesus Christ that narrated, that earned, that drew forth their hatred. When they hated Jesus Christ, they hated Him freely. They hated Him without a cause. There was nothing in Him that drew forth that hatred.

[John Weaver] Now, when the Bible says that we're justified freely by His grace, what's that mean? It means there's nothing in us that merits or earns or draws forth the grace of God. That what God gives us is free. That is, it is without a cause. There is nothing in us that moves God or forces God or makes God move. God was just simply freely gracious. I could ask you this question.

[John Weaver] How many of you deserve to be saved? What's the answer? None. If I were to ask you, name one individual that has ever lived who deserved to be saved, what would be the answer? None. There's not one. All sinners deserve is justice. And when we get anything other than justice, it's grace. God was not obligated to save anyone. The very fact that he saved some is just an act of his pure grace.

[John Weaver] Look in your Bibles, if you would, to the book of Hosea, chapter 14. Hosea chapter 14, one of the minor prophets, Daniel Hosea. Right after the book of Daniel, you find Hosea chapter 14. Notice if you would please what the Word of God says. Hosea 14 and verse 4. God says, I will heal their backsliding, talking about His people. I will heal their backsliding. I will love them freely. I will love them freely, for mine anger is turned away from him. Now know what God said, I will love him freely. When God says he will love us freely, how many of you think that there is anything in you that merited or drew forth the love of God? None. Because there's nothing in us that merited or drew forth the love of God. What's the Bible say? But God commended his love toward us, and while we were yet sinners, Christ died for us. We were unlovable. We were ugly. We were undone. But yet God committed his love toward us in that while we were yet sinners, Christ died for us.

[John Weaver] Here's the passage everyone can quote. Ephesians 289, for by what grace are you saved through faith? Help me out now. And that not of yourselves. It's the gift of God, not of works, lest any man should boast. It's by grace that we're saved, and that's not of ourselves. The Bible tells us that God loved us freely, that God gave us grace freely, being justified freely by His grace. In fact, if you'll read in Isaiah 43 and verse 25, I'm not going to ask you to turn there, but the Bible says that He saved us for His own namesake. It wasn't just because we needed to be saved. He saved us for His name sake. Now, let me show you something about grace just for a moment. How do we talk about God's free grace? Let's suppose just for a moment that Robert owes me a whole lot of money.

[John Weaver] I wish he did, but he doesn't. But let's suppose he owed me a whole lot of money. And he doesn't have it to pay me. And I'm really getting irritated with him. And so I come up to him and I said, now, Robert, tell you what I want to do. If you don't give me my money, I will just beat you in the ground. That's all there is to it. I will take it out in blood if you don't give me my money.

[John Weaver] So he's got an ultimatum. He owes me. And if he doesn't pay me, I'm going to just beat the socks off of him. Roy finds out about this situation. And Roy comes up to me and says, how much does Robert owe you? And I said, man, he owes me $6,000. And Roy says, I'll tell you what, I'll pay you the $6,000. You just don't hurt him.

[John Weaver] Now, let me ask you a question. Am I obligated to take that $6,000 from Roy? No. Roy doesn't owe me any money. Robert owes me the money. So if I really wanted to, I could just say, and when Robert says you can't get blood out of a turnip, I can say, no, but I can get blood out of you if you give me the money or else. I could tell Roy, you keep your money. I'm going to exact it from Robert one way or the other. Now, here's the point.

[John Weaver] Who was it that paid Our debt. Jesus Christ. He came as a substitute. He came to the father basically and said, Father, I'll pay their debt for them. Now, I want you to understand, God was under no obligation, in one sense of the word, to receive Jesus Christ as a substitute. Of course, we know that God appointed Him. But the point I'm trying to make is this. God could have said, justly speaking, I'm going to exact my payment from every one of those sinners.

[John Weaver] And He would have been in His right to do so. So it is free grace, then, that God was willing to accept a substitute. Are you listening? Secondly, it was free grace that not only was God willing to accept a substitute, but secondly, it was free grace that God Himself provided the substitute. The Bible says, being freely justified by the grace through the redemption that is in Christ Jesus, whom God had set forth to be a propitiation for our sins. God actually gave His Son. So it's not just free grace that God was willing to accept, That substitute was pure, wondrous grace that God was willing to give His only begotten Son to be that substitute. And then it was still marvelous grace that God the Son was willing to undertake to be our surety and pay the price when He knew the awfulness of that price. So we're justified, first of all, primarily by the grace of God. It was God who gave us his son. Secondly, today, I want you to understand that we are justified meritoriously by his blood.

[John Weaver] The Bible says in Romans 3 and verse 25, whom God have set forth to be a propitiation through faith in his blood. Jesus Christ is the ground of our justification. Let me tell you something, folks. If you've not put two and two together, if it had not been for Jesus Christ, there would have been no salvation, period. You remember that definition I gave you? Justification is an act of God's free grace in the sinners, not just where he pardoned all of our sins and makes us acceptable and righteous in Jesus Christ, not for any work that we've done or wrought by us, but only for the full satisfaction of Jesus Christ. It's only because of the person and work of Jesus Christ. The Bible tells us in Acts chapter 20 and verse 28, Paul was speaking to these Ephesian elders. And he said, you take heed that you feed the church of God. Now listen carefully. which he hath purchased with his own blood." Look in your Bibles, if you would please, to the book of Ephesians, chapter 1.

[John Weaver] Ephesians, chapter 1. And notice, if you would, beginning there with verse 7. Ephesians 1, verse 7. The Bible says,"...in whom," referring to Jesus Christ, In whom we have redemption through the blood, the forgiveness of his sins, according to the riches of his grace. By the way, let me back up and make a comment on verse six. In Ephesians one, by the way, this is one of the longest verses or let me rephrase that. It's one of the longest sentences in the Greek New Testament. Now, this sentence begins at verse one and does not actually end. until verse 11. So it's a it's a long sentence in the Greek. OK, but look in verse six to the praise of the glory of his grace.

[John Weaver] Where in he that is God, the Father, have made us accepted in the beloved. Let me just stop and give you one of my little pet peeves.

[John Weaver] Now I've preached this in time past. I've told you this. I don't know if you remember it. But we have. Today, the mentality of people going around asking others, won't you accept Jesus Christ?

[John Weaver] Now, let me tell you why that is a bad question. The correct question is, would you receive Jesus Christ? There's a difference. The Bible says in verse six, to the praise of the glory of His grace, wherein He, God, hath made us accepted in the beloved. The word accepted means to be made beautiful, to be made glorious, to be made righteous. God must make us righteous. We must be made acceptable. Jesus Christ already is acceptable. He already is righteous. He already is glorious. We receive Him as He is. But God must accept us. He must make us something that we are not. And God makes us that something. How? Through Jesus Christ. The Bible says,"...in whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace." Look, if you would, in Ephesians 2 and verse 13. Ephesians 2 and verse 13. But now in Christ Jesus, you who sometimes were far off, are made nigh by the blood of Jesus Christ.

[John Weaver] Let me ask that you go ahead and turn in your Bibles to 1 Peter. 1 Peter chapter 1. Just showing you that primarily justification is by grace, but meritoriously it is by the person and work of Jesus Christ. That is meritoriously by His blood. Notice, if you would please. First, Peter one. Look at verse 17. And if you call on the father who, without respect of persons, judge it according to every man's work past the time of your sojourning here in fear.

[John Weaver] Now, look, here's why we should pass our time here in fear, that is in reverence and godly fear for as much as you know that you were not redeemed with corruptible things of silver and gold. from your vain conversation received by tradition from your fathers, but with the precious blood of Christ as of a lamb without blemish and without spot." What does the Bible say? We're redeemed by the precious blood of Christ as of a lamb without spot and without blemish. The Bible tells us in 1 John 1 and verse 7 that the blood of Jesus Christ, God's Son, cleanses us from all sin. The Bible tells us that he is the propitiation for our sins.

[John Weaver] Now let me explain that word. The Bible says in Romans 3 and verse 25 whom God has set forth to be a propitiation. You'll also find that in 1 John 2 when the Bible says that he is the propitiation for our sins. The Greek word for propitiation is the Greek word Hellasmos. And I know that word very well. Because when I was. In my third year of Greek, I had to write a term paper on that one word about nine pages long. Now, if you can get nine pages out of one Greek word, you're doing well. All right. But this was the word propitiation, helasmos. God had set forth his son to be a propitiation. Let me tell you what the word propitiation actually means. It means to placate. It means to appease. It means to satisfy. Now listen carefully. When God set forth His Son Jesus Christ to be a propitiation, here's what it means. It means when Jesus Christ came, made of a woman, made under the law, and rendered to that law a personal, perfect, and perpetual obedience.

[John Weaver] He's the only one who ever did so. For he said in John 18 verse 29, I only do always those things which please the Father. So Jesus Christ obeyed the law perfectly. Jesus Christ obeyed the law personally. Jesus Christ obeyed the law perpetually. He gave to the law that which the law demanded. Then he became our substitute. Then he died in our place to pay for the penalty of that broken law and he became our propitiation. What does that mean? It means he placated, he appeased, he satisfied the righteous anger and wrath of God the Father. It means he actually turned God's anger, God's wrath away from us.

[John Weaver] This is why the Bible says it is meritoriously by his blood. It was his life. It was his person. It was his work. It was his sacrifice. That is the ground for justification. Without that, there would be no justification. There'd be no pronouncement.

[John Weaver] Now, let me just go ahead and tell you this. Because the method that God uses, without me getting into a lot of detail, the method that God uses to justify us is imputation. If you look in your Bibles very quickly to 2 Corinthians chapter 5, verse 21, 2 Corinthians 5, you remember, I hope you remember, that there are three acts of imputation that are mentioned in the Bible.

[John Weaver] There is when Adam's sin is imputed to his posterity. There is, secondly, when the believer's sins are imputed to Jesus Christ. And thirdly, when the righteousness of Christ is imputed to believers. Now watch this. 2 Corinthians 5, verse 21. Here is a verse that teaches very clearly imputation. For he, that is God the Father, hath made him, that is God the Son, to be sin for us, who knew no sin, that we might be made the righteousness of God in him. Now, note God made Christ to be sin for us, that we might be made the righteousness of God in him. Now, let me just show you very quickly. If you were to take this knife and say, for instance, this is our sins, and take this tube of chapstick and say, this is the righteousness of Christ. What God did was simply this. God imputed our sins to Jesus Christ.

[John Weaver] He paid for them as our surety and our substitute. But then God took that perfect obedience of Jesus Christ that He earned and imputed it to us. So when God justifies us, He now looks at His righteous holy law He now looks at us in the person and work of Jesus Christ and sees that we're perfectly pure and holy and perfectly obedient because of the work of Christ. And then he pronounces us just in the sight of the law.

[John Weaver] So it is primarily by grace. It is meritoriously by the blood of Jesus Christ. And then thirdly, justification is instrumentally by faith. You remember the definition said and received by faith alone.

[John Weaver] Now, let me point out the fact. That it is not faith plus works, it is not faith plus or minus anything, it is just simply by faith alone.

[John Weaver] Now listen carefully to what I'm about to say, because there is a big difference. A man is justified in faith, through faith, by faith, but never on account of faith. You follow that? We're justified in faith, by faith, or through faith, but never because of faith. Words, it's not faith that is the ground of our justification. Of course not. Jesus Christ is the ground of justification. Faith is the gift of God. So faith is not the basis of our justification, although we're justified by faith, in faith and through faith.

[John Weaver] Now, let me ask a question. I'm going to answer it a little bit later. But when God justifies us, of course, he also sanctifies us. When God sanctifies us, of course, we've already been called. We've already repented. We've already believed in Jesus Christ. Well, here's a question that you must ponder. Since all of the other graces that accompany salvation are found in us, why is it that the Bible always says that we're justified by faith alone?

[John Weaver] Can a man be saved without repentance? No. And yet, the Bible never says a man is justified by repentance. You see what I'm saying? Repentance is absolutely necessary to salvation, but the Bible never says that we're justified by repentance. The Bible always says that we're justified by faith alone. Why? Let me tell you why. Because faith is the only grace that is totally and completely receptive. It is by faith that we receive Jesus Christ. It is by faith that we receive everything else. Faith is the only grace that is totally, completely receptive. That's why the Bible says we're justified instrumentally by faith.

[John Weaver] If I were a beggar and I had my hand out begging for bread. I was about to starve. And you came by and put a piece of bread in my hand, and then I took that bread and crammed it into my mouth and ate it and swallowed it. And I look at my hand, I say, thank goodness from that hand, that hand saved my life. Well, did that hand save my life? No. What was it that saved my life? It was the bread. The hand was nothing more than the means to assimilate the bread.

[John Weaver] You could use the same illustration with a spoon. Here you are starving, and all you have is a spoon, maybe in a bowl, and the bowl is empty, and yet somebody comes by and gives you a bowl full of cornflakes and some milk. And you eat those cornflakes and drink that milk, and you say, this spoon saved my life. How ridiculous. It was not the spoon that saved your life. It was the cornflakes and the milk. The spoon was nothing more than the instrument that enabled you to receive the life-giving nourishment. That's all faith is. Faith is the instrument that enables us to receive Jesus Christ. We receive Him by Faith, and therefore the Bible says, we're justified by faith alone.

[John Weaver] And let me tell you something, folks. Faith is faith. It may be a weak faith, it may be a strong faith, it may be a great faith, but it's faith. And if faith receives Christ in His finished work, then that is saving faith. How are we saved? How are we justified? Primarily by grace. Meritoriously by the blood of Christ. Instrumentally by faith. And listen carefully to this last point because so many people get this mixed up. Evidentially by works. Evidentially by works.

[John Weaver] Look in your Bibles to the book of James chapter 2 if you would. James 2. It's very important that you understand this passage. James 2. And let's begin reading there with verse 14. Watch carefully. James 2, verse 14. The question is asked, What doth it profit my brethren, though a man say he hath faith, and have not works? Can faith save him? If you really want to understand verse 14, you could add two words, OK? Watch it. What doth it profit my brethren, though a man say he hath faith, and have not works? Can that kind of faith save him? In other words, what James is doing in the book of James is not contradicting the apostle Paul. Paul says we're justified by faith alone. Well, let's read on. He says in verse 15, If a brother or sister be naked and destitute of daily food, and one of you say to them, Depart in peace, be ye warmed and filled, notwithstanding you give them not those things which are needful for the body, what doth it profit?

[John Weaver] Watch carefully. Even so, faith, if it hath not works, is dead, being alone. Yea, man may say, Thou hast faith, and I have works. Show me thy faith without thy works, and I'll show thee my faith by my works. Thou believest there is one God, thou doest well. The devils also believe in trouble, but wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered of Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled, which saith, Abraham believed God, and was imputed unto him for righteousness, and he was called a friend of God. You see, then, how that by works a man is justified and not by faith only. Likewise, also was not Rahab the harlot justified by works when she had received the messengers and sent them out another way. For as the body without the spirit is dead, so faith without works is dead also.

[John Weaver] Now let me tell you what James is doing. In James chapter 2, without me getting into this, James actually contrasts three faiths. There is a demon's faith. There is a dead faith. and there's a divine faith. What's the dead faith? That's the one he's talking about more than all the others right here. The dead faith is when a man says that he has faith, but there is never, ever any evidence of his life that there is faith there. He never lives like a Christian. He never obeys God. He never seeks to bring his life into conformity with the Word of God.

[John Weaver] He just does his thing. He just says he's a Christian.

[John Weaver] Now, let me go back. You don't have to turn there, but let me just go back and re-quote Ephesians 2, 8 and 9. And this time, I want to add verse 10. Now listen to Ephesians 2, 8 and 9. For by grace are you saved through faith, and that not of yourselves. It's the gift of God. Not of works, lest any man should boast. For we are His workmanship, created in Christ Jesus, unto good works which God had foreordained that we should want therein.

[John Weaver] Now, let me tell you something, folks. The faith that is a divine faith always evidences itself in genuine biblical obedience. There's always an evidence that we have been saved by faith. The faith that most people possess or they say they possess. Where they never, ever obey God or bring their lives into conformity to God is nothing more than a dead faith. A totally dead faith. You look around.

[John Weaver] Let me give you two illustrations. Look around at all the politicians who say they're Christians. And look at all the ungodly, reprobate laws that they pass. Look at all the Hollywood movie stars who claim to be Christians. And then look at their lives. The adultery and the fornication. I mean, do you understand? There is a dead faith. There is an intellectual faith that is nothing more than a dead faith.

[John Weaver] I want you to turn in your Bibles to 1 John chapter 2 and let me show you what the Word of God says. 1 John 2. And watch this very carefully. 1 John 2. Look, if you would please, at verse 3. 1 John 2, verse 3. And hereby we do know that we know Him if we keep His commandments. How do I know that I know God? How do I know that I'm in a saving relationship with God the Father through Jesus Christ? Here's the answer. I keep His commandments. That is, He has enabled me, by His grace, to bring my life into conformity to His Word. Now look at verse 4. He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him.

[John Weaver] So what does God say about a man who has a dead faith, but there's no evidence of that faith. God says he's a liar. He didn't have any faith at all. Because when God saves a man, there's always evidence. If you were to go back and ask yourself this question, when a baby is born, how do we know that baby's alive? Because there's evidence. He's only breathing. But he's crying. He wants milk. And likewise, when God saves one of His own, He tells us to desire the sincere milk of the Word that we may grow thereby. There's always evidence. Evidence of life. Evidence of obedience. Always. When God justifies a man, That man will always seek to bring his life into conformity to the Word of God, because God has pronounced him righteous in light of the person and work of Jesus Christ. There's been grace given unto him. He's received Christ by faith. And now his life is being brought in conformity to the Word of God. Justification, one of the most important doctrines in the Word of God.

[John Weaver] Without it, Without justification, there is no salvation. God is the one who justifies. He pronounces us righteous in light of His law because of the person and work of Jesus Christ. Let's pray. Heavenly Father, in the name of Jesus Christ, we thank You for Your love and Your mercy. We ask, Father, that You would enable us to understand and to comprehend all of Your Word, but especially, Lord, this important doctrine. Give us grace, Lord, to serve Thee acceptably with reverence and godly fear. Enable us, Lord, to call upon Thee in repentance and faith. In the name of Jesus Christ we pray, Amen.

The Biblical Doctrine of Justification

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	10130310207
Subject	New Testament Studies
Course	Romans: Justification, Faith, and Imputed Righteousness: Who is Israel?
Genre	Sermon
Date	2003-10-05
Dictation Name
Book	Book 131: Romans: Justification, Faith, and Imputed Righteousness — Chapter 2
Source Timed Segments	68

Formatted Transcript

Introduction and Importance of Justification

Weaver introduces the doctrine of justification as one of the most important in Scripture, noting its role in the Reformation and quoting Luther that it is the article of the standing or falling church.

Let's open our Bibles, if you would please today, to the book of Romans chapter three, Romans chapter three. And we're going to look at verses 24 and 25 as our introductory verses. In fact, I'll be dealing with these verses plus a multitude of others. And what I want to do today is this. There have been from time to time I've tried to give overviews of certain doctrines. I remember not so long ago I gave an overview of biblical law. Today, I want to give an overview of the biblical doctrine of justification, and I can assure you it's one of the most important doctrines in the scripture. So let's look in Romans chapter 3, beginning there with verse 24. The Bible says, through the forbearance of God. I hope most of you know that the biblical doctrine of justification was the principle that God used to start what you and I would know as the Reformation. It was this truth mainly that God used to stir the people because here was a clear teaching from scripture that was in absolute opposition to what the church taught for years and years. Martin Luther, whom God used in that reformation, made this statement concerning justification by faith alone. He said the doctrine of justification is the article of the standing or the falling church. In other words, to the degree that the church understood justification by faith alone, it stood. To the degree that it did not understand justification by faith alone, it fell.

Definition of Justification

Justification is defined as an act of God's free grace unto sinners, wherein He pardons all their sins and accounts them righteous solely for Christ's perfect obedience and satisfaction, imputed and received by faith alone.

Let me just stop right there. Justification is an act of God's free grace unto sinners. First of all, we see the author of justification, that is, God. Justification is an act of God, God's free grace unto sinners. Secondly, you see the subjects of justification, that is, sinners. Now listen carefully. Justification is an act of God's free grace unto sinners, wherein he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight, not for anything wrought in them or done by them, but only or solely for the perfect obedience and full satisfaction of Christ by God imputed to them and received by faith alone. Now listen carefully. Justification is an act of God's free grace unto sinners, wherein he pardoneth all their sins. There is the essence of justification. And accepteth them righteous in his sight. Here is the ground of justification, not for anything done by them or wrought by them, but only for the perfect obedience and full satisfaction of Jesus Christ. Here's the method of justification by God imputed unto them.

Scripture Reading — Job 25:4

And here, of course, is the means of justification and received by faith alone. Now, let me just tell you, there is a basic question that has been asked throughout Scripture. You'll find that basic question in Job 25 and verse four. And the question is, how may a man be just with God? Now, let me tell you what justification implies, what justification teaches. If you will turn in your Bibles, hold Romans 3, we're coming back there, but turn in your Bibles to the book of Galatians chapter 3, and look if you would please, beginning there with verse 10. Galatians chapter 3 verse 10, and notice what God says. Galatians 3 verse 10, "For as many as are of the works of the law are under the curse, for it is written, Cursed is everyone that continueth not in all the things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident. For the just shall live by faith."

The Problem: The Law's Demands and Man's Inability

God's law demands personal, perfect, and perpetual obedience. Since no one can meet this standard, all are under the curse of the law and cannot be justified by works.

Now listen carefully to what he's saying. For as many as are under the works of the law are under the curse of the law. You see, God gave his law, which is absolute righteousness, which is absolutely an expression of his will, and it is holy, just, and good, according to Romans 7 and verse 12. And since we were made under the law, that means that you and I are accountable to God to render to that law whatever the law demands. Now listen carefully. The law demands three things from every individual. What does it demand? It demands a personal obedience. Secondly, a perfect obedience. And thirdly, a perpetual obedience.

Now, you and I, when we try to obey the law, certainly we're doing that personally. But is there anyone in this room or anyone that you know of that has ever obeyed the law perfectly? What's the answer? No. Has anyone ever obeyed the law perpetually? The answer is no, which demonstrates the fact that there is absolutely no one that can be saved by the deeds of the law. For instance, if you were made perfect right now, inwardly and outwardly, you never committed another sin the rest of your life. What would happen or what would have to be done for all those sins that you committed before you got perfect? You see, so no man can be justified by the law because we cannot render to the law that personal, perfect, perpetual obedience that it demands. Consequently then, that teaches us that we're under the curse of the law. And the curse of the law is the man that fails to render that righteousness that the law demands deserves death and condemnation. Now the Bible teaches us in Galatians 3 and verse 13 that Christ came to redeem us from the curse of the law. So what did Christ do? Christ came then and stood in the sinner's place as a sinner substitute and paid the price that the law demanded. Not only that, Jesus Christ also worked out a perfect obedience to the law so that now his righteousness may be imputed, that is charged or given to those who repent and believe on him.

So the Bible teaches us here's the problem. The problem is God's righteous law and we are sinners and we cannot give to that law which it demands a personal, perfect, perpetual obedience.

The Answer: The Gospel Reveals God's Righteousness

The gospel reveals the righteousness of God through faith in Jesus Christ, who redeemed us from the law's curse by His substitutionary obedience and death.

Now what is the answer to the question, "How then may a man be just with God?" If you'll go back in your Bibles to Romans chapter 1, and look if you would please at verses 16 and 17, here is the answer to that question. The answer to how a man may be just with God is found in the Gospel of Jesus Christ. For in Romans 1 and verse 16, the Apostle Paul said,

Scripture Reading — Romans 1:16-17

"For I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation to everyone that believeth, to the Jew first, and also to the Greek. For therein, that is, in the gospel of Christ, is the righteousness of God revealed from faith to faith, as it is written, The just shall live by faith."

So it's only in the gospel that the righteousness of God is revealed. So how may a man be just with God? The answer comes back only through Jesus Christ. Let me ask you this simple question. Think about this.

What in the world is justification? Now, I've just given you a definition. Justification is an act of God's free grace. But let's be a little more specific. When we talk about justification, what in the world is justification? Justification is a legal pronouncement. It is a judicial act. It is a verdict of the court. So when we talk about justification, justification then is something that God does. It is not necessarily something that is done in us or something that is done to us. It is something that is done for us because it is a pronouncement in light of the law.

Justification as a Legal Pronouncement

Justification is a judicial verdict, the opposite of condemnation. It is a declaration of righteousness based on Christ's work, not something done in or to the believer.

Now, let me try to explain this to you before I go any further. I want you to understand that justification is a judicial term. So here's a man who is brought before a court of law. He's charged with a criminal act. And during his defense, he proves conclusively that he is innocent of the charge that was lodged against him. The jury comes back and says we acquit the defendant. The judge strikes the gavel, and he says, this court is adjourned. The defendant is free to go. In other words, what the judge has just done is he made a verdict. He made a pronouncement. He made a judicial statement that here's the law. Here is the defendant. In light of the law, the defendant is not guilty. He did not violate the law. So here then is God's law. Here is God's righteous standard. So when God makes a pronouncement of justification, what God is doing is this. God is looking at His law and He's looking at the repentant sinner who is now declared righteous in light of that law.

But you say, Brother Weaver, how in the world can that sinner be declared righteous when you know that sinner violated that law? Well, that's what the doctrine of justification is all about. Because that is where Jesus Christ came as a substitute and obeyed the law perfectly in our stead and then died as a substitute, paying the penalty for that broken law. Hence, the answer is in the gospel.

Now, let me just show you how that justification is a legal term. Look in your Bibles, if you would, first of all, to Deuteronomy 25 and verse 1. Deuteronomy 25 and verse 1. Note, if you would please, what Scripture says. Deuteronomy 25 and verse 1. God says, "If there be a controversy between men and they come to judgment, that the judges may judge them, then they, that is the judges, shall justify the righteous and condemn the wicked."

Now I want you to understand that justification is the opposite of condemnation. If we were to go back to that illustration that I used earlier, here's the defendant in the courtroom and instead of proving himself innocent, it is proved that he's guilty. Then the judge pronounces him guilty and pronounces his sentence. We call that condemnation. That's exactly what the scripture says. So the judge, he said, shall justify the innocent. That is, he doesn't do anything in the innocent man. He doesn't do anything to the innocent man. It is a declaration for the innocent man that the man is innocent in light of the law.

So it is a legal, judicial act. Look in your Bibles to the book of Proverbs 17 and verse 15. Proverbs 17 and verse 15. Notice, if you would, once again, what God says. Proverbs 17, verse 15. God says,

Scripture Reading — Proverbs 17:15

"He that justifieth the wicked and he that condemneth the just, even they both are an abomination to the Lord."

Now, look at that carefully. He that justifieth the wicked.

Now, if justification was something done to someone, if justification was something done in someone, then it would be good to justify the wicked, wouldn't it? Because it would be to make them godly and to make them right. But no, justification is not something done in someone or to someone. It is a declaration for someone. So God says when a judge then justifies the wicked, that is, he lets a wicked man go and pronounces him innocent when he's wicked, God says that's an abomination. And God says when any judge then turns around and pronounces an innocent man wicked, that is, he condemns him, that also is an abomination. So justification is a legal term. It's a term of the law courts.

Look in your Bibles to the book of Luke, chapter seven. Luke, chapter seven. Notice, if you would please, verse twenty nine. Luke seven, verse twenty nine. The Bible says concerning the preaching of John the Baptist,

Scripture Reading — Luke 7:29

"And all the people that heard him and the publicans justified God, being baptized with the baptism of John. But the Pharisees and the lawyers rejected the counsel of God against themselves, being not baptized of him."

Now, here's an interesting statement. They justified God. How in the world would you justify God? Well, remember, John came preaching the doctrine of repentance. What does the doctrine of repentance include? It includes the fact that we're sinners, that we're guilty, that we're vile, that we're undone. And when John came preaching the biblical doctrine of repentance and the people heard him, they said, he's right. We are sinners. We are wicked.

We have violated God's law. We will turn from our sin. And in turning from their sins, in agreeing with God's verdict concerning their wickedness, what were they doing? They were justifying God. They're saying God is right. God is holy. God is just in condemning us. So they were pronouncing a verdict that God was right. They themselves were wrong. For the Pharisees and the lawyers, of course, they were not willing to do that. They were saying God is wrong and they were right.

So it doesn't matter which way you look at it. Justification is a verdict. Justification is a pronouncement. Look at Luke chapter 16 and verse 15. Luke chapter 16 and verse 15. Look what our Lord said. Our Lord tells the Pharisees and he said unto them,

Scripture Reading — Luke 16:15

"Ye are they which justify yourselves before men. But God knoweth your hearts, for that which is highly esteemed among men is an abomination in the sight of God."

He says, "You are they that justify yourselves among men." By the way, I hope you understand when I gave you the definition of justification, I said justification is an act of God's free grace. What does that mean? That means that justification is something that only God can do. So it really doesn't matter how many men justify themselves, it doesn't matter how many men say they're right and say they're holy and say they're righteous, their justification doesn't amount to a hill of beans. Only God can justify. He is the author of justification. Therefore, our Lord says,

Scripture Reading — Luke 16:15

"Ye are they who justify yourselves before men."

But man's justification does not stand, only God's stands. Now, please remember that justification is the opposite of condemnation. Just like condemnation is a legal verdict, so justification is a legal verdict as well. When you condemn someone, you declare them guilty. When you justify someone, you pronounce that they are innocent. Please remember this. That justification is not subjective, but it is objective. It is not something done in you. It is not something done to you. It is something done for you by God.

Primarily by Grace

Justification is by God's free grace, meaning without any cause in us. God was not obligated to save, but freely provided and accepted Christ as our substitute.

Now, let me give you what I'm going to call a broad overview of justification. How does God justify a sinner? I'm going to give you four ways, first of all, primarily by grace. Primarily by grace. Go back in your Bibles to the book of Romans chapter 3. We began there. Romans chapter 3. I'm going to show you what the scripture says. Primarily by grace. Notice if you would, he says in Romans 3 in verse 24, "Being justified freely by His grace through the redemption that we have in Jesus Christ." When I say that we're justified primarily by grace, everyone in here knows that grace is what we would refer to as unmerited favor.

That is, we don't earn it. But the Bible says being justified freely by his grace. When we use the term free grace, please do not equate that term with a free meal. For instance, if we were to go out to a restaurant afterwards, and we all sat down and ate, and I started to get up and pay. And Henry said, "Oh, Brother Weaver, don't worry about this. I'll pay for your meal." I could walk out and say, "Well, I just got a free meal." And what I mean by that, it didn't cost me anything. But when you talk about free grace, free grace does not refer to the fact that it just simply did not cost anything. Certainly, grace costs something because it costs the Lord Jesus Christ His life. Well, what in the world does it mean when we say that we're justified freely by His grace?

Now, let me show you. Look in Romans 3, verse 24 again, "Being justified freely by His grace." Now, I want you to hold this verse, but I want you to turn in your Bibles to the book of John, chapter 15, and look at verse 25. It's very important that you see this passage because this will explain the term free grace. Look what our Lord says. John 15, verse 25.

Scripture Reading — John 15:25

"But this cometh to pass that the word might be fulfilled that is written in their law, They hated me without a cause."

You say, "Brother Weaver, what in the world has that got to do with free grace?" Well, notice what our Lord said concerning His enemies and His people.

Scripture Reading — John 15:25

"They hated Me without a cause."

Now, let me tell you, this little phrase, "without a cause," is exactly the same Greek word that is translated "freely" in Romans 3 and verse 24. When the Bible says being justified freely by His grace, you could read that being justified without a cause by His grace. And likewise, in verse 25 of John 15, you could read that they hated Me freely. Now, when our Lord says, "They hated Me without a cause," what does that mean?

It means that He was perfect. He was totally righteous. He was totally innocent. There was nothing in Jesus Christ that merited, that earned, that drew forth their hatred. When they hated Jesus Christ, they hated Him freely. They hated Him without a cause. There was nothing in Him that drew forth that hatred.

Now, when the Bible says that we're justified freely by His grace, what's that mean? It means there's nothing in us that merits or earns or draws forth the grace of God. That what God gives us is free. That is, it is without a cause. There is nothing in us that moves God or forces God or makes God move. God was just simply freely gracious. I could ask you this question.

How many of you deserve to be saved? What's the answer? None. If I were to ask you, name one individual that has ever lived who deserved to be saved, what would be the answer? None. There's not one. All sinners deserve is justice. And when we get anything other than justice, it's grace. God was not obligated to save anyone. The very fact that he saved some is just an act of his pure grace.

Look in your Bibles, if you would, to the book of Hosea, chapter 14. Hosea chapter 14, one of the minor prophets, Daniel, Hosea. Right after the book of Daniel, you find Hosea chapter 14. Notice if you would please what the Word of God says. Hosea 14 and verse 4. God says,

Scripture Reading — Hosea 14:4

"I will heal their backsliding,"

talking about His people.

Scripture Reading — Hosea 14:4

"I will heal their backsliding. I will love them freely. I will love them freely, for mine anger is turned away from him."

Now know what God said, "I will love him freely." When God says he will love us freely, how many of you think that there is anything in you that merited or drew forth the love of God? None. Because there's nothing in us that merited or drew forth the love of God. What's the Bible say? "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." We were unlovable. We were ugly. We were undone. But yet God commended his love toward us in that while we were yet sinners, Christ died for us.

Here's the passage everyone can quote. Ephesians 2:8-9,

Scripture Reading — Ephesians 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."

It's by grace that we're saved, and that's not of ourselves. The Bible tells us that God loved us freely, that God gave us grace freely, being justified freely by His grace. In fact, if you'll read in Isaiah 43 and verse 25, I'm not going to ask you to turn there, but the Bible says that He saved us for His own name's sake. It wasn't just because we needed to be saved. He saved us for His name's sake. Now, let me show you something about grace just for a moment. How do we talk about God's free grace? Let's suppose just for a moment that Robert owes me a whole lot of money.

I wish he did, but he doesn't. But let's suppose he owed me a whole lot of money. And he doesn't have it to pay me. And I'm really getting irritated with him. And so I come up to him and I said, "Now, Robert, tell you what I want to do. If you don't give me my money, I will just beat you in the ground. That's all there is to it. I will take it out in blood if you don't give me my money."

So he's got an ultimatum. He owes me. And if he doesn't pay me, I'm going to just beat the socks off of him. Roy finds out about this situation. And Roy comes up to me and says, "How much does Robert owe you?" And I said, "Man, he owes me $6,000." And Roy says, "I'll tell you what, I'll pay you the $6,000. You just don't hurt him."

Now, let me ask you a question. Am I obligated to take that $6,000 from Roy? No. Roy doesn't owe me any money. Robert owes me the money. So if I really wanted to, I could just say, and when Robert says you can't get blood out of a turnip, I can say, "No, but I can get blood out of you if you give me the money or else." I could tell Roy, "You keep your money. I'm going to exact it from Robert one way or the other." Now, here's the point.

Who was it that paid our debt? Jesus Christ. He came as a substitute. He came to the Father basically and said, "Father, I'll pay their debt for them." Now, I want you to understand, God was under no obligation, in one sense of the word, to receive Jesus Christ as a substitute. Of course, we know that God appointed Him. But the point I'm trying to make is this. God could have said, justly speaking, "I'm going to exact my payment from every one of those sinners."

And He would have been in His right to do so. So it is free grace, then, that God was willing to accept a substitute. Are you listening? Secondly, it was free grace that not only was God willing to accept a substitute, but secondly, it was free grace that God Himself provided the substitute. The Bible says, "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." God actually gave His Son. So it's not just free grace that God was willing to accept that substitute. It was pure, wondrous grace that God was willing to give His only begotten Son to be that substitute. And then it was still marvelous grace that God the Son was willing to undertake to be our surety and pay the price when He knew the awfulness of that price. So we're justified, first of all, primarily by the grace of God. It was God who gave us his son. Secondly, today, I want you to understand that we are justified meritoriously by his blood.

Meritoriously by Christ's Blood

Christ's blood is the ground of justification. He is the propitiation who satisfied God's wrath by His perfect obedience and sacrificial death.

The Bible says in Romans 3 and verse 25, "Whom God hath set forth to be a propitiation through faith in his blood." Jesus Christ is the ground of our justification. Let me tell you something, folks. If you've not put two and two together, if it had not been for Jesus Christ, there would have been no salvation, period. You remember that definition I gave you? Justification is an act of God's free grace unto sinners, not just where he pardoned all of our sins and makes us acceptable and righteous in Jesus Christ, not for any work that we've done or wrought by us, but only for the full satisfaction of Jesus Christ. It's only because of the person and work of Jesus Christ. The Bible tells us in Acts chapter 20 and verse 28, Paul was speaking to these Ephesian elders. And he said,

Scripture Reading — Acts 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."

Look in your Bibles, if you would please, to the book of Ephesians, chapter 1.

Ephesians, chapter 1. And notice, if you would, beginning there with verse 7. Ephesians 1, verse 7. The Bible says, "In whom," referring to Jesus Christ,

Scripture Reading — Ephesians 1:6-7

"we have redemption through his blood, the forgiveness of sins, according to the riches of his grace."

By the way, let me back up and make a comment on verse six. In Ephesians one, by the way, this is one of the longest verses or let me rephrase that. It's one of the longest sentences in the Greek New Testament. Now, this sentence begins at verse one and does not actually end until verse 11. So it's a long sentence in the Greek. OK, but look in verse six, "To the praise of the glory of his grace."

"Wherein he," that is God, the Father, "hath made us accepted in the beloved." Let me just stop and give you one of my little pet peeves. Now I've preached this in time past. I've told you this. I don't know if you remember it. But we have today the mentality of people going around asking others, "Won't you accept Jesus Christ?"

Now, let me tell you why that is a bad question. The correct question is, "Would you receive Jesus Christ?" There's a difference. The Bible says in verse six,

Scripture Reading — Ephesians 1:6-7

"To the praise of the glory of his grace, wherein he,"

God,

Scripture Reading — Ephesians 1:6-7

"hath made us accepted in the beloved."

The word "accepted" means to be made beautiful, to be made glorious, to be made righteous. God must make us righteous. We must be made acceptable. Jesus Christ already is acceptable. He already is righteous. He already is glorious. We receive Him as He is. But God must accept us. He must make us something that we are not. And God makes us that something. How? Through Jesus Christ. The Bible says, "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace." Look, if you would, in Ephesians 2 and verse 13. Ephesians 2 and verse 13. "But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ."

Let me ask that you go ahead and turn in your Bibles to 1 Peter. 1 Peter chapter 1. Just showing you that primarily justification is by grace, but meritoriously it is by the person and work of Jesus Christ. That is meritoriously by His blood. Notice, if you would please, 1 Peter 1. Look at verse 17. "And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear."

Now, look, here's why we should pass our time here in fear, that is in reverence and godly fear: "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot." What does the Bible say? We're redeemed by the precious blood of Christ as of a lamb without spot and without blemish. The Bible tells us in 1 John 1 and verse 7 that the blood of Jesus Christ, God's Son, cleanses us from all sin. The Bible tells us that he is the propitiation for our sins.

Scripture Reading — 1 John 1:7

Now let me explain that word. The Bible says in Romans 3 and verse 25, "Whom God hath set forth to be a propitiation." You'll also find that in 1 John 2 when the Bible says that he is the propitiation for our sins. The Greek word for propitiation is the Greek word hilasmos. And I know that word very well, because when I was in my third year of Greek, I had to write a term paper on that one word about nine pages long. Now, if you can get nine pages out of one Greek word, you're doing well. All right. But this was the word propitiation, hilasmos. God had set forth his son to be a propitiation. Let me tell you what the word propitiation actually means. It means to placate. It means to appease. It means to satisfy. Now listen carefully. When God set forth His Son Jesus Christ to be a propitiation, here's what it means. It means when Jesus Christ came, made of a woman, made under the law, and rendered to that law a personal, perfect, and perpetual obedience.

He's the only one who ever did so. For he said in John 8:29, "I do always those things that please him." So Jesus Christ obeyed the law perfectly. Jesus Christ obeyed the law personally. Jesus Christ obeyed the law perpetually. He gave to the law that which the law demanded. Then he became our substitute. Then he died in our place to pay for the penalty of that broken law and he became our propitiation. What does that mean? It means he placated, he appeased, he satisfied the righteous anger and wrath of God the Father. It means he actually turned God's anger, God's wrath away from us.

This is why the Bible says it is meritoriously by his blood. It was his life. It was his person. It was his work. It was his sacrifice. That is the ground for justification. Without that, there would be no justification. There'd be no pronouncement.

Instrumentally by Faith

Faith is the sole instrument that receives Christ and His righteousness. It is not the ground of justification but the means, like a hand receiving bread.

So it is primarily by grace. It is meritoriously by the blood of Jesus Christ. And then thirdly, justification is instrumentally by faith. You remember the definition said, "and received by faith alone."

Now, let me point out the fact that it is not faith plus works, it is not faith plus or minus anything, it is just simply by faith alone. Now listen carefully to what I'm about to say, because there is a big difference. A man is justified in faith, through faith, by faith, but never on account of faith. You follow that? We're justified in faith, by faith, or through faith, but never because of faith. In other words, it's not faith that is the ground of our justification. Of course not. Jesus Christ is the ground of justification. Faith is the gift of God. So faith is not the basis of our justification, although we're justified by faith, in faith and through faith.

Now, let me ask a question. I'm going to answer it a little bit later. But when God justifies us, of course, he also sanctifies us. When God sanctifies us, of course, we've already been called. We've already repented. We've already believed in Jesus Christ. Well, here's a question that you must ponder. Since all of the other graces that accompany salvation are found in us, why is it that the Bible always says that we're justified by faith alone?

Can a man be saved without repentance? No. And yet, the Bible never says a man is justified by repentance. You see what I'm saying? Repentance is absolutely necessary to salvation, but the Bible never says that we're justified by repentance. The Bible always says that we're justified by faith alone. Why? Let me tell you why. Because faith is the only grace that is totally and completely receptive. It is by faith that we receive Jesus Christ. It is by faith that we receive everything else. Faith is the only grace that is totally, completely receptive. That's why the Bible says we're justified instrumentally by faith.

If I were a beggar and I had my hand out begging for bread. I was about to starve. And you came by and put a piece of bread in my hand, and then I took that bread and crammed it into my mouth and ate it and swallowed it. And I look at my hand, I say, "Thank goodness for that hand, that hand saved my life." Well, did that hand save my life? No. What was it that saved my life? It was the bread. The hand was nothing more than the means to assimilate the bread.

You could use the same illustration with a spoon. Here you are starving, and all you have is a spoon, maybe in a bowl, and the bowl is empty, and yet somebody comes by and gives you a bowl full of cornflakes and some milk. And you eat those cornflakes and drink that milk, and you say, "This spoon saved my life." How ridiculous. It was not the spoon that saved your life. It was the cornflakes and the milk. The spoon was nothing more than the instrument that enabled you to receive the life-giving nourishment. That's all faith is. Faith is the instrument that enables us to receive Jesus Christ. We receive Him by faith, and therefore the Bible says, we're justified by faith alone.

And let me tell you something, folks. Faith is faith. It may be a weak faith, it may be a strong faith, it may be a great faith, but it's faith. And if faith receives Christ in His finished work, then that is saving faith. How are we saved? How are we justified? Primarily by grace. Meritoriously by the blood of Christ. Instrumentally by faith. And listen carefully to this last point because so many people get this mixed up. Evidentially by works. Evidentially by works.

Look in your Bibles to the book of James chapter 2 if you would. James 2. It's very important that you understand this passage. James 2. And let's begin reading there with verse 14. Watch carefully. James 2, verse 14. The question is asked, "What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him?" If you really want to understand verse 14, you could add two words, OK? Watch it. "What doth it profit, my brethren, though a man say he hath faith, and have not works? Can that kind of faith save him?" In other words, what James is doing in the book of James is not contradicting the apostle Paul. Paul says we're justified by faith alone. Well, let's read on. He says in verse 15, "If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?"

Evidentially by Works

True saving faith always produces works of obedience. James teaches that a faith without works is dead, and 1 John confirms that keeping God's commandments evidences knowing Him.

Watch carefully. "Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also."

Now let me tell you what James is doing. In James chapter 2, without me getting into this, James actually contrasts three faiths. There is a demon's faith. There is a dead faith. And there's a divine faith. What's the dead faith? That's the one he's talking about more than all the others right here. The dead faith is when a man says that he has faith, but there is never, ever any evidence of his life that there is faith there. He never lives like a Christian. He never obeys God. He never seeks to bring his life into conformity with the Word of God.

He just does his thing. He just says he's a Christian. Now, let me go back. You don't have to turn there, but let me just go back and re-quote Ephesians 2, 8 and 9. And this time, I want to add verse 10. Now listen to Ephesians 2, 8 and 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. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."

Now, let me tell you something, folks. The faith that is a divine faith always evidences itself in genuine biblical obedience. There's always an evidence that we have been saved by faith. The faith that most people possess or they say they possess, where they never, ever obey God or bring their lives into conformity to God, is nothing more than a dead faith. A totally dead faith. You look around. Let me give you two illustrations. Look around at all the politicians who say they're Christians. And look at all the ungodly, reprobate laws that they pass. Look at all the Hollywood movie stars who claim to be Christians. And then look at their lives. The adultery and the fornication. I mean, do you understand? There is a dead faith. There is an intellectual faith that is nothing more than a dead faith.

I want you to turn in your Bibles to 1 John chapter 2 and let me show you what the Word of God says. 1 John 2. And watch this very carefully. 1 John 2. Look, if you would please, at verse 3. 1 John 2, verse 3. "And hereby we do know that we know him, if we keep his commandments." How do I know that I know God? How do I know that I'm in a saving relationship with God the Father through Jesus Christ? Here's the answer. I keep His commandments. That is, He has enabled me, by His grace, to bring my life into conformity to His Word. Now look at verse 4. "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him."

So what does God say about a man who has a dead faith, but there's no evidence of that faith? God says he's a liar. He didn't have any faith at all. Because when God saves a man, there's always evidence. If you were to go back and ask yourself this question, when a baby is born, how do we know that baby's alive? Because there's evidence. He's not only breathing, but he's crying. He wants milk. And likewise, when God saves one of His own, He tells us to desire the sincere milk of the Word that we may grow thereby. There's always evidence. Evidence of life. Evidence of obedience. Always. When God justifies a man, that man will always seek to bring his life into conformity to the Word of God, because God has pronounced him righteous in light of the person and work of Jesus Christ. There's been grace given unto him. He's received Christ by faith. And now his life is being brought in conformity to the Word of God. Justification, one of the most important doctrines in the Word of God.

Study Guide

Major Themes

Justification as a Legal Declaration

Summary: Justification is a judicial act where God pronounces the sinner righteous based on Christ's work, not a transformation within the sinner.

Evidence: Weaver states, 'Justification is a legal pronouncement. It is a judicial act. It is a verdict of the court.' He contrasts it with condemnation and uses Deuteronomy 25:1 and Proverbs 17:15 to show it is a declaration.

Sola Gratia (Grace Alone)

Summary: Justification originates entirely from God's unmerited favor, with no cause in the sinner. God freely provided and accepted Christ as the substitute.

Evidence: Weaver explains 'freely' from Romans 3:24 means 'without a cause,' using John 15:25. He says, 'There is nothing in us that merits or earns or draws forth the grace of God.'

Christ's Blood as the Meritorious Ground

Summary: The sole basis for justification is the person and work of Jesus Christ, particularly His blood as a propitiation that satisfies God's wrath.

Evidence: Weaver says, 'Jesus Christ is the ground of our justification.' He defines propitiation as appeasing God's wrath and cites Romans 3:25, Ephesians 1:7, and 1 Peter 1:18-19.

Sola Fide (Faith Alone) as the Instrument

Summary: Faith is the only means by which we receive Christ's righteousness; it is not the basis of justification but the empty hand that receives the gift.

Evidence: Weaver states, 'A man is justified in faith, through faith, by faith, but never on account of faith.' He uses the illustration of a hand receiving bread.

Evidential Works as Proof of True Faith

Summary: Genuine justifying faith inevitably produces good works. A professed faith without works is dead, as seen in James 2 and 1 John 2.

Evidence: Weaver says, 'The faith that is a divine faith always evidences itself in genuine biblical obedience.' He cites James 2:14-26 and 1 John 2:3-4.

The Law's Inability to Justify

Summary: The law demands perfect obedience, which no sinner can render, placing all under a curse. Justification must come apart from the law.

Evidence: Weaver explains the law demands personal, perfect, perpetual obedience and cites Galatians 3:10: 'Cursed is everyone that continueth not in all things...'

Key Arguments

Justification is a forensic declaration, not a process

Summary: Weaver argues that justification is a legal verdict pronounced by God, not a subjective change in the believer. This is supported by the judicial language of Scripture.

Evidence: He says, 'Justification is not something done in you. It is not something done to you. It is something done for you by God.' He cites Deuteronomy 25:1 and Proverbs 17:15.

Grace is 'without a cause' in the sinner

Summary: The Greek word for 'freely' in Romans 3:24 means 'without a cause,' indicating that nothing in the sinner merits God's justifying grace.

Evidence: Weaver connects Romans 3:24 with John 15:25 ('They hated me without a cause') to show the same Greek word, meaning 'without a cause.'

Christ's propitiation satisfies divine wrath

Summary: Christ's death was a propitiation that placated God's righteous anger, turning it away from believers. This is the meritorious ground of justification.

Evidence: Weaver defines propitiation (hilasmos) as 'to placate, to appease, to satisfy' and says Christ 'satisfied the righteous anger and wrath of God the Father.'

Faith is the sole receptive instrument

Summary: Faith alone receives Christ's righteousness because it is the only grace that is purely receptive. Repentance is necessary but not the instrument of justification.

Evidence: Weaver asks why the Bible never says we are justified by repentance and answers, 'Because faith is the only grace that is totally and completely receptive.'

Works evidence, but do not effect, justification

Summary: James 2 teaches that works justify evidentially, not meritoriously. True faith is shown by works, but works are not the ground of justification.

Evidence: Weaver says, 'Evidentially by works' and explains James is contrasting dead faith with divine faith, not contradicting Paul.

Scripture References

Romans 3:24-25

Context: Introductory verses for the doctrine of justification, showing we are justified freely by grace through redemption in Christ.

Job 25:4

Context: The basic question: 'How may a man be just with God?'

Galatians 3:10-11

Context: Those under the law are cursed; no one is justified by the law; the just shall live by faith.

Romans 7:12

Context: The law is holy, just, and good.

Galatians 3:13

Context: Christ redeemed us from the curse of the law.

Romans 1:16-17

Context: The gospel reveals the righteousness of God from faith to faith; the just shall live by faith.

Deuteronomy 25:1

Context: Judges shall justify the righteous and condemn the wicked, showing justification as a legal term.

Proverbs 17:15

Context: Justifying the wicked and condemning the just are both an abomination, showing justification is a declaration.

Luke 7:29

Context: The people justified God, agreeing with His verdict about their sin.

Luke 16:15

Context: The Pharisees justified themselves before men, but God knows the heart.

John 15:25

Context: 'They hated me without a cause' uses the same Greek word as 'freely' in Romans 3:24, meaning without a cause.

Hosea 14:4

Context: God says, 'I will love them freely,' showing His love is without cause in us.

Ephesians 2:8-9

Context: Saved by grace through faith, not of works, so no one can boast.

Isaiah 43:25

Context: God saves for His own name's sake.

Acts 20:28

Context: The church purchased with God's own blood.

Ephesians 1:6-7

Context: We are accepted in the Beloved; we have redemption through His blood, forgiveness of sins.

Ephesians 2:13

Context: We are made near by the blood of Christ.

1 Peter 1:17-19

Context: Redeemed with the precious blood of Christ, as a lamb without blemish.

1 John 1:7

Context: The blood of Jesus Christ cleanses from all sin.

2 Corinthians 5:21

Context: God made Christ sin for us that we might become the righteousness of God in Him, teaching imputation.

Historical References

Martin Luther and the Reformation

Context: Weaver states that the doctrine of justification by faith alone was the principle God used to start the Reformation, and quotes Luther: 'the article of the standing or the falling church.'

Important Quotes

The doctrine of justification is the article of the standing or the falling church.

Significance: This quote from Martin Luther emphasizes the central importance of justification for the health of the church.

Justification is an act of God's free grace unto sinners, wherein he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight, not for anything wrought in them or done by them, but only or solely for the perfect obedience and full satisfaction of Christ by God imputed to them and received by faith alone.

Significance: This is Weaver's comprehensive definition of justification, summarizing its author, subjects, essence, ground, method, and means.

Justification is a legal pronouncement. It is a judicial act. It is a verdict of the court.

Significance: Clarifies the forensic nature of justification as a declaration, not a process.

A man is justified in faith, through faith, by faith, but never on account of faith.

Significance: Distinguishes faith as the instrument, not the ground, of justification.

Faith is the only grace that is totally and completely receptive.

Significance: Explains why the Bible says we are justified by faith alone, not by other graces like repentance.

He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.

Significance: Quoting 1 John 2:4 to show that true faith is evidenced by obedience; a profession without works is false.

Discussion Questions

How does understanding justification as a legal declaration rather than a process affect your assurance of salvation?

Context: Weaver emphasized that justification is a verdict pronounced by God, not something done in us.

In what ways does the concept of 'free grace' as 'without a cause' challenge common notions of human worthiness in salvation?

Context: Weaver explained that 'freely' means without any cause in us, using John 15:25.

Why is it essential that Christ's work be the sole meritorious ground of justification, and what happens if we add our own works?

Context: Weaver stressed that justification is 'only for the perfect obedience and full satisfaction of Christ.'

How does the illustration of the hand receiving bread help clarify the role of faith in justification?

Context: Weaver used the hand/bread illustration to show faith is merely the receptive instrument.

How do we reconcile Paul's teaching on justification by faith alone with James' emphasis on works?

Context: Weaver explained that James addresses evidentiary works, not meritorious works, and contrasts dead faith with divine faith.

What are some modern examples of 'dead faith' that professes Christ but shows no evidence of obedience?

Context: Weaver cited politicians and Hollywood stars who claim faith but live ungodly lives.

Applications

Rest in Christ's finished work for justification

Summary: Since justification is a legal declaration based solely on Christ's obedience and sacrifice, believers can have full assurance and cease striving to earn God's favor.

Evidence: Weaver says, 'When God justifies us, He now looks at His righteous holy law... and sees that we're perfectly pure and holy... because of the work of Christ.'

Examine your faith for evidence of works

Summary: True saving faith will produce obedience and good works. A profession without life change is a dead faith, and such a person is called a liar by Scripture.

Evidence: Weaver states, 'When God justifies a man, that man will always seek to bring his life into conformity to the Word of God.' He cites 1 John 2:3-4.

Reject self-justification

Summary: Only God can justify; human attempts to justify oneself are worthless. We must agree with God's verdict about our sin and trust in Christ alone.

Evidence: Weaver says, 'It really doesn't matter how many men justify themselves... their justification doesn't amount to a hill of beans. Only God can justify.'

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T13:25:05Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T00:25:39Z

Clean Transcript

The Biblical Doctrine of Justification

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

Let's open our Bibles, if you would please today, to the book of Romans chapter three, Romans chapter three. And we're going to look at verses 24 and 25 as our introductory verses. In fact, I'll be dealing with these verses plus a multitude of others. And what I want to do today is this. There have been from time to time I've tried to give overviews of certain doctrines.
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I remember not so long ago I gave an overview of biblical law. Today, I want to give an overview of the biblical doctrine of justification, and I can assure you it's one of the most important doctrines in the scripture. So let's look in Romans chapter 3, beginning there with verse 24. The Bible says, through the forbearance of God. I hope most of you know that the biblical doctrine of justification was the principle that God used to start what you and I would know as the Reformation. It was this truth mainly that God used to stir the people because here was a clear teaching from scripture that was in absolute opposition to what the church taught for years and years. Martin Luther, whom God used in that reformation, made this statement concerning justification by faith alone. He said the doctrine of justification is the article of the standing or the falling church. In other words, to the degree that the church understood justification by faith alone, it stood. To the degree that it did not understand justification by faith alone, it fell.
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Now, there is a vast area of importance in this doctrine, because I want you to understand that your view and your understanding of justification by grace alone affects other doctrines in the Bible. It affects your Christology, that is, your view of Jesus Christ. It affects your soteriology, that is, your view and your theory of salvation. It affects also your anthropology, that is, your view of man, the doctrine of man. It affects also your view and understanding of assurance. So to the degree then that we understand justification by faith alone, to that degree, we stand and to the degree that we do not understand it to that degree, then basically we fall. Now, let me give you a definition of justification. Listen carefully, justification is an act of God's free grace unto sinners.
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Let me just stop right there. Justification is an act of God's free grace unto sinners. First of all, we see the author of justification, that is, God. Justification is an act of God, God's free grace unto sinners. Secondly, you see the subjects of justification, that is, sinners. Now listen carefully. Justification is an act of God's free grace unto sinners, wherein he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight, not for anything wrought in them or done by them, but only or solely for the perfect obedience and full satisfaction of Christ by God imputed to them and received by faith alone. Now listen carefully. Justification is an act of God's free grace unto sinners, wherein he pardoneth all their sins. There is the essence of justification. And accepteth them righteous in his sight. Here is the ground of justification, not for anything done by them or wrought by them, but only for the perfect obedience and full satisfaction of Jesus Christ. Here's the method of justification by God imputed unto them.
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And here, of course, is the means of justification and received by faith alone. Now, let me just tell you, there is a basic question that has been asked throughout Scripture. You'll find that basic question in Job 25 and verse four. And the question is, how may a man be just with God? Now, let me tell you what justification implies, what justification teaches. If you will turn in your Bibles, hold Romans 3, we're coming back there, but turn in your Bibles to the book of Galatians chapter 3, and look if you would please, beginning there with verse 10. Galatians chapter 3 verse 10, and notice what God says. Galatians 3 verse 10, "For as many as are of the works of the law are under the curse, for it is written, Cursed is everyone that continueth not in all the things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident. For the just shall live by faith."
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Now listen carefully to what he's saying. For as many as are under the works of the law are under the curse of the law. You see, God gave his law, which is absolute righteousness, which is absolutely an expression of his will, and it is holy, just, and good, according to Romans 7 and verse 12. And since we were made under the law, that means that you and I are accountable to God to render to that law whatever the law demands. Now listen carefully. The law demands three things from every individual. What does it demand? It demands a personal obedience. Secondly, a perfect obedience. And thirdly, a perpetual obedience.
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Now, you and I, when we try to obey the law, certainly we're doing that personally. But is there anyone in this room or anyone that you know of that has ever obeyed the law perfectly? What's the answer? No. Has anyone ever obeyed the law perpetually? The answer is no, which demonstrates the fact that there is absolutely no one that can be saved by the deeds of the law.
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For instance, if you were made perfect right now, inwardly and outwardly, you never committed another sin the rest of your life. What would happen or what would have to be done for all those sins that you committed before you got perfect? You see, so no man can be justified by the law because we cannot render to the law that personal, perfect, perpetual obedience that it demands. Consequently then, that teaches us that we're under the curse of the law. And the curse of the law is the man that fails to render that righteousness that the law demands deserves death and condemnation. Now the Bible teaches us in Galatians 3 and verse 13 that Christ came to redeem us from the curse of the law. So what did Christ do? Christ came then and stood in the sinner's place as a sinner substitute and paid the price that the law demanded. Not only that, Jesus Christ also worked out a perfect obedience to the law so that now his righteousness may be imputed, that is charged or given to those who repent and believe on him.
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So the Bible teaches us here's the problem. The problem is God's righteous law and we are sinners and we cannot give to that law which it demands a personal, perfect, perpetual obedience.
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Now what is the answer to the question, "How then may a man be just with God?" If you'll go back in your Bibles to Romans chapter 1, and look if you would please at verses 16 and 17, here is the answer to that question. The answer to how a man may be just with God is found in the Gospel of Jesus Christ. For in Romans 1 and verse 16, the Apostle Paul said, "For I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation to everyone that believeth, to the Jew first, and also to the Greek. For therein, that is, in the gospel of Christ, is the righteousness of God revealed from faith to faith, as it is written, The just shall live by faith." So it's only in the gospel that the righteousness of God is revealed. So how may a man be just with God? The answer comes back only through Jesus Christ. Let me ask you this simple question. Think about this.
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What in the world is justification? Now, I've just given you a definition. Justification is an act of God's free grace. But let's be a little more specific. When we talk about justification, what in the world is justification? Justification is a legal pronouncement. It is a judicial act. It is a verdict of the court. So when we talk about justification, justification then is something that God does. It is not necessarily something that is done in us or something that is done to us. It is something that is done for us because it is a pronouncement in light of the law.
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Now, let me try to explain this to you before I go any further. I want you to understand that justification is a judicial term. So here's a man who is brought before a court of law. He's charged with a criminal act. And during his defense, he proves conclusively that he is innocent of the charge that was lodged against him. The jury comes back and says we acquit the defendant. The judge strikes the gavel, and he says, this court is adjourned. The defendant is free to go. In other words, what the judge has just done is he made a verdict. He made a pronouncement. He made a judicial statement that here's the law. Here is the defendant. In light of the law, the defendant is not guilty. He did not violate the law. So here then is God's law. Here is God's righteous standard. So when God makes a pronouncement of justification, what God is doing is this. God is looking at His law and He's looking at the repentant sinner who is now declared righteous in light of that law.
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But you say, Brother Weaver, how in the world can that sinner be declared righteous when you know that sinner violated that law? Well, that's what the doctrine of justification is all about. Because that is where Jesus Christ came as a substitute and obeyed the law perfectly in our stead and then died as a substitute, paying the penalty for that broken law. Hence, the answer is in the gospel.
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Now, let me just show you how that justification is a legal term. Look in your Bibles, if you would, first of all, to Deuteronomy 25 and verse 1. Deuteronomy 25 and verse 1. Note, if you would please, what Scripture says. Deuteronomy 25 and verse 1. God says, "If there be a controversy between men and they come to judgment, that the judges may judge them, then they, that is the judges, shall justify the righteous and condemn the wicked."
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Now I want you to understand that justification is the opposite of condemnation. If we were to go back to that illustration that I used earlier, here's the defendant in the courtroom and instead of proving himself innocent, it is proved that he's guilty. Then the judge pronounces him guilty and pronounces his sentence. We call that condemnation. That's exactly what the scripture says. So the judge, he said, shall justify the innocent. That is, he doesn't do anything in the innocent man. He doesn't do anything to the innocent man. It is a declaration for the innocent man that the man is innocent in light of the law.
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So it is a legal, judicial act. Look in your Bibles to the book of Proverbs 17 and verse 15. Proverbs 17 and verse 15. Notice, if you would, once again, what God says. Proverbs 17, verse 15. God says, "He that justifieth the wicked and he that condemneth the just, even they both are an abomination to the Lord." Now, look at that carefully. He that justifieth the wicked.
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Now, if justification was something done to someone, if justification was something done in someone, then it would be good to justify the wicked, wouldn't it? Because it would be to make them godly and to make them right. But no, justification is not something done in someone or to someone. It is a declaration for someone. So God says when a judge then justifies the wicked, that is, he lets a wicked man go and pronounces him innocent when he's wicked, God says that's an abomination. And God says when any judge then turns around and pronounces an innocent man wicked, that is, he condemns him, that also is an abomination. So justification is a legal term. It's a term of the law courts.
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Look in your Bibles to the book of Luke, chapter seven. Luke, chapter seven. Notice, if you would please, verse twenty nine. Luke seven, verse twenty nine. The Bible says concerning the preaching of John the Baptist, "And all the people that heard him and the publicans justified God, being baptized with the baptism of John. But the Pharisees and the lawyers rejected the counsel of God against themselves, being not baptized of him."
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Now, here's an interesting statement. They justified God. How in the world would you justify God? Well, remember, John came preaching the doctrine of repentance. What does the doctrine of repentance include? It includes the fact that we're sinners, that we're guilty, that we're vile, that we're undone. And when John came preaching the biblical doctrine of repentance and the people heard him, they said, he's right. We are sinners. We are wicked.
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We have violated God's law. We will turn from our sin. And in turning from their sins, in agreeing with God's verdict concerning their wickedness, what were they doing? They were justifying God. They're saying God is right. God is holy. God is just in condemning us. So they were pronouncing a verdict that God was right. They themselves were wrong. For the Pharisees and the lawyers, of course, they were not willing to do that. They were saying God is wrong and they were right.
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So it doesn't matter which way you look at it. Justification is a verdict. Justification is a pronouncement. Look at Luke chapter 16 and verse 15. Luke chapter 16 and verse 15. Look what our Lord said. Our Lord tells the Pharisees and he said unto them, "Ye are they which justify yourselves before men. But God knoweth your hearts, for that which is highly esteemed among men is an abomination in the sight of God." He says, "You are they that justify yourselves among men." By the way, I hope you understand when I gave you the definition of justification, I said justification is an act of God's free grace. What does that mean? That means that justification is something that only God can do. So it really doesn't matter how many men justify themselves, it doesn't matter how many men say they're right and say they're holy and say they're righteous, their justification doesn't amount to a hill of beans. Only God can justify. He is the author of justification. Therefore, our Lord says, "Ye are they who justify yourselves before men."
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But man's justification does not stand, only God's stands. Now, please remember that justification is the opposite of condemnation. Just like condemnation is a legal verdict, so justification is a legal verdict as well. When you condemn someone, you declare them guilty. When you justify someone, you pronounce that they are innocent. Please remember this. That justification is not subjective, but it is objective. It is not something done in you. It is not something done to you. It is something done for you by God.
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Now, let me give you what I'm going to call a broad overview of justification. How does God justify a sinner? I'm going to give you four ways, first of all, primarily by grace. Primarily by grace. Go back in your Bibles to the book of Romans chapter 3. We began there. Romans chapter 3. I'm going to show you what the scripture says. Primarily by grace. Notice if you would, he says in Romans 3 in verse 24, "Being justified freely by His grace through the redemption that we have in Jesus Christ." When I say that we're justified primarily by grace, everyone in here knows that grace is what we would refer to as unmerited favor.
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That is, we don't earn it. But the Bible says being justified freely by his grace. When we use the term free grace, please do not equate that term with a free meal. For instance, if we were to go out to a restaurant afterwards, and we all sat down and ate, and I started to get up and pay. And Henry said, "Oh, Brother Weaver, don't worry about this. I'll pay for your meal." I could walk out and say, "Well, I just got a free meal."
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And what I mean by that, it didn't cost me anything. But when you talk about free grace, free grace does not refer to the fact that it just simply did not cost anything. Certainly, grace costs something because it costs the Lord Jesus Christ His life. Well, what in the world does it mean when we say that we're justified freely by His grace?
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Now, let me show you. Look in Romans 3, verse 24 again, "Being justified freely by His grace." Now, I want you to hold this verse, but I want you to turn in your Bibles to the book of John, chapter 15, and look at verse 25. It's very important that you see this passage because this will explain the term free grace. Look what our Lord says. John 15, verse 25.
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"But this cometh to pass that the word might be fulfilled that is written in their law, They hated me without a cause." You say, "Brother Weaver, what in the world has that got to do with free grace?" Well, notice what our Lord said concerning His enemies and His people. "They hated Me without a cause." Now, let me tell you, this little phrase, "without a cause," is exactly the same Greek word that is translated "freely" in Romans 3 and verse 24. When the Bible says being justified freely by His grace, you could read that being justified without a cause by His grace. And likewise, in verse 25 of John 15, you could read that they hated Me freely. Now, when our Lord says, "They hated Me without a cause," what does that mean?
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It means that He was perfect. He was totally righteous. He was totally innocent. There was nothing in Jesus Christ that merited, that earned, that drew forth their hatred. When they hated Jesus Christ, they hated Him freely. They hated Him without a cause. There was nothing in Him that drew forth that hatred.
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Now, when the Bible says that we're justified freely by His grace, what's that mean? It means there's nothing in us that merits or earns or draws forth the grace of God. That what God gives us is free. That is, it is without a cause. There is nothing in us that moves God or forces God or makes God move. God was just simply freely gracious. I could ask you this question.
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How many of you deserve to be saved? What's the answer? None. If I were to ask you, name one individual that has ever lived who deserved to be saved, what would be the answer? None. There's not one. All sinners deserve is justice. And when we get anything other than justice, it's grace. God was not obligated to save anyone. The very fact that he saved some is just an act of his pure grace.
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Look in your Bibles, if you would, to the book of Hosea, chapter 14. Hosea chapter 14, one of the minor prophets, Daniel, Hosea. Right after the book of Daniel, you find Hosea chapter 14. Notice if you would please what the Word of God says. Hosea 14 and verse 4. God says, "I will heal their backsliding," talking about His people. "I will heal their backsliding. I will love them freely. I will love them freely, for mine anger is turned away from him." Now know what God said, "I will love him freely." When God says he will love us freely, how many of you think that there is anything in you that merited or drew forth the love of God? None. Because there's nothing in us that merited or drew forth the love of God. What's the Bible say? "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." We were unlovable. We were ugly. We were undone. But yet God commended his love toward us in that while we were yet sinners, Christ died for us.
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Here's the passage everyone can quote. Ephesians 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." It's by grace that we're saved, and that's not of ourselves. The Bible tells us that God loved us freely, that God gave us grace freely, being justified freely by His grace. In fact, if you'll read in Isaiah 43 and verse 25, I'm not going to ask you to turn there, but the Bible says that He saved us for His own name's sake. It wasn't just because we needed to be saved. He saved us for His name's sake. Now, let me show you something about grace just for a moment. How do we talk about God's free grace? Let's suppose just for a moment that Robert owes me a whole lot of money.
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I wish he did, but he doesn't. But let's suppose he owed me a whole lot of money. And he doesn't have it to pay me. And I'm really getting irritated with him. And so I come up to him and I said, "Now, Robert, tell you what I want to do. If you don't give me my money, I will just beat you in the ground. That's all there is to it. I will take it out in blood if you don't give me my money."
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So he's got an ultimatum. He owes me. And if he doesn't pay me, I'm going to just beat the socks off of him. Roy finds out about this situation. And Roy comes up to me and says, "How much does Robert owe you?" And I said, "Man, he owes me $6,000." And Roy says, "I'll tell you what, I'll pay you the $6,000. You just don't hurt him."
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Now, let me ask you a question. Am I obligated to take that $6,000 from Roy? No. Roy doesn't owe me any money. Robert owes me the money. So if I really wanted to, I could just say, and when Robert says you can't get blood out of a turnip, I can say, "No, but I can get blood out of you if you give me the money or else." I could tell Roy, "You keep your money. I'm going to exact it from Robert one way or the other." Now, here's the point.
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Who was it that paid our debt? Jesus Christ. He came as a substitute. He came to the Father basically and said, "Father, I'll pay their debt for them." Now, I want you to understand, God was under no obligation, in one sense of the word, to receive Jesus Christ as a substitute. Of course, we know that God appointed Him. But the point I'm trying to make is this. God could have said, justly speaking, "I'm going to exact my payment from every one of those sinners."
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And He would have been in His right to do so. So it is free grace, then, that God was willing to accept a substitute. Are you listening? Secondly, it was free grace that not only was God willing to accept a substitute, but secondly, it was free grace that God Himself provided the substitute. The Bible says, "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." God actually gave His Son. So it's not just free grace that God was willing to accept that substitute. It was pure, wondrous grace that God was willing to give His only begotten Son to be that substitute. And then it was still marvelous grace that God the Son was willing to undertake to be our surety and pay the price when He knew the awfulness of that price. So we're justified, first of all, primarily by the grace of God. It was God who gave us his son. Secondly, today, I want you to understand that we are justified meritoriously by his blood.
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The Bible says in Romans 3 and verse 25, "Whom God hath set forth to be a propitiation through faith in his blood." Jesus Christ is the ground of our justification. Let me tell you something, folks. If you've not put two and two together, if it had not been for Jesus Christ, there would have been no salvation, period. You remember that definition I gave you? Justification is an act of God's free grace unto sinners, not just where he pardoned all of our sins and makes us acceptable and righteous in Jesus Christ, not for any work that we've done or wrought by us, but only for the full satisfaction of Jesus Christ. It's only because of the person and work of Jesus Christ. The Bible tells us in Acts chapter 20 and verse 28, Paul was speaking to these Ephesian elders. And he said, "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." Look in your Bibles, if you would please, to the book of Ephesians, chapter 1.
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Ephesians, chapter 1. And notice, if you would, beginning there with verse 7. Ephesians 1, verse 7. The Bible says, "In whom," referring to Jesus Christ, "we have redemption through his blood, the forgiveness of sins, according to the riches of his grace." By the way, let me back up and make a comment on verse six. In Ephesians one, by the way, this is one of the longest verses or let me rephrase that. It's one of the longest sentences in the Greek New Testament. Now, this sentence begins at verse one and does not actually end until verse 11. So it's a long sentence in the Greek. OK, but look in verse six, "To the praise of the glory of his grace."
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"Wherein he," that is God, the Father, "hath made us accepted in the beloved." Let me just stop and give you one of my little pet peeves.
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Now I've preached this in time past. I've told you this. I don't know if you remember it. But we have today the mentality of people going around asking others, "Won't you accept Jesus Christ?"
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Now, let me tell you why that is a bad question. The correct question is, "Would you receive Jesus Christ?" There's a difference. The Bible says in verse six, "To the praise of the glory of his grace, wherein he," God, "hath made us accepted in the beloved." The word "accepted" means to be made beautiful, to be made glorious, to be made righteous. God must make us righteous. We must be made acceptable. Jesus Christ already is acceptable. He already is righteous. He already is glorious. We receive Him as He is. But God must accept us. He must make us something that we are not. And God makes us that something. How? Through Jesus Christ. The Bible says, "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace." Look, if you would, in Ephesians 2 and verse 13. Ephesians 2 and verse 13. "But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ."
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Let me ask that you go ahead and turn in your Bibles to 1 Peter. 1 Peter chapter 1. Just showing you that primarily justification is by grace, but meritoriously it is by the person and work of Jesus Christ. That is meritoriously by His blood. Notice, if you would please, 1 Peter 1. Look at verse 17. "And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear."
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Now, look, here's why we should pass our time here in fear, that is in reverence and godly fear: "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot." What does the Bible say? We're redeemed by the precious blood of Christ as of a lamb without spot and without blemish. The Bible tells us in 1 John 1 and verse 7 that the blood of Jesus Christ, God's Son, cleanses us from all sin. The Bible tells us that he is the propitiation for our sins.
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Now let me explain that word. The Bible says in Romans 3 and verse 25, "Whom God hath set forth to be a propitiation." You'll also find that in 1 John 2 when the Bible says that he is the propitiation for our sins. The Greek word for propitiation is the Greek word hilasmos. And I know that word very well, because when I was in my third year of Greek, I had to write a term paper on that one word about nine pages long. Now, if you can get nine pages out of one Greek word, you're doing well. All right. But this was the word propitiation, hilasmos. God had set forth his son to be a propitiation. Let me tell you what the word propitiation actually means. It means to placate. It means to appease. It means to satisfy. Now listen carefully. When God set forth His Son Jesus Christ to be a propitiation, here's what it means. It means when Jesus Christ came, made of a woman, made under the law, and rendered to that law a personal, perfect, and perpetual obedience.
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He's the only one who ever did so. For he said in John 8:29, "I do always those things that please him." So Jesus Christ obeyed the law perfectly. Jesus Christ obeyed the law personally. Jesus Christ obeyed the law perpetually. He gave to the law that which the law demanded. Then he became our substitute. Then he died in our place to pay for the penalty of that broken law and he became our propitiation. What does that mean? It means he placated, he appeased, he satisfied the righteous anger and wrath of God the Father. It means he actually turned God's anger, God's wrath away from us.
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This is why the Bible says it is meritoriously by his blood. It was his life. It was his person. It was his work. It was his sacrifice. That is the ground for justification. Without that, there would be no justification. There'd be no pronouncement.
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Now, let me just go ahead and tell you this. Because the method that God uses, without me getting into a lot of detail, the method that God uses to justify us is imputation. If you look in your Bibles very quickly to 2 Corinthians chapter 5, verse 21, 2 Corinthians 5, you remember, I hope you remember, that there are three acts of imputation that are mentioned in the Bible.
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There is when Adam's sin is imputed to his posterity. There is, secondly, when the believer's sins are imputed to Jesus Christ. And thirdly, when the righteousness of Christ is imputed to believers. Now watch this. 2 Corinthians 5, verse 21. Here is a verse that teaches very clearly imputation. "For he," that is God the Father, "hath made him," that is God the Son, "to be sin for us, who knew no sin; that we might be made the righteousness of God in him." Now, note God made Christ to be sin for us, that we might be made the righteousness of God in him. Now, let me just show you very quickly. If you were to take this knife and say, for instance, this is our sins, and take this tube of chapstick and say, this is the righteousness of Christ. What God did was simply this. God imputed our sins to Jesus Christ.
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He paid for them as our surety and our substitute. But then God took that perfect obedience of Jesus Christ that He earned and imputed it to us. So when God justifies us, He now looks at His righteous holy law. He now looks at us in the person and work of Jesus Christ and sees that we're perfectly pure and holy and perfectly obedient because of the work of Christ. And then he pronounces us just in the sight of the law.
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So it is primarily by grace. It is meritoriously by the blood of Jesus Christ. And then thirdly, justification is instrumentally by faith. You remember the definition said, "and received by faith alone."
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Now, let me point out the fact that it is not faith plus works, it is not faith plus or minus anything, it is just simply by faith alone.
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Now listen carefully to what I'm about to say, because there is a big difference. A man is justified in faith, through faith, by faith, but never on account of faith. You follow that? We're justified in faith, by faith, or through faith, but never because of faith. In other words, it's not faith that is the ground of our justification. Of course not. Jesus Christ is the ground of justification. Faith is the gift of God. So faith is not the basis of our justification, although we're justified by faith, in faith and through faith.
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Now, let me ask a question. I'm going to answer it a little bit later. But when God justifies us, of course, he also sanctifies us. When God sanctifies us, of course, we've already been called. We've already repented. We've already believed in Jesus Christ. Well, here's a question that you must ponder. Since all of the other graces that accompany salvation are found in us, why is it that the Bible always says that we're justified by faith alone?
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Can a man be saved without repentance? No. And yet, the Bible never says a man is justified by repentance. You see what I'm saying? Repentance is absolutely necessary to salvation, but the Bible never says that we're justified by repentance. The Bible always says that we're justified by faith alone. Why? Let me tell you why. Because faith is the only grace that is totally and completely receptive. It is by faith that we receive Jesus Christ. It is by faith that we receive everything else. Faith is the only grace that is totally, completely receptive. That's why the Bible says we're justified instrumentally by faith.
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If I were a beggar and I had my hand out begging for bread. I was about to starve. And you came by and put a piece of bread in my hand, and then I took that bread and crammed it into my mouth and ate it and swallowed it. And I look at my hand, I say, "Thank goodness for that hand, that hand saved my life." Well, did that hand save my life? No. What was it that saved my life? It was the bread. The hand was nothing more than the means to assimilate the bread.
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You could use the same illustration with a spoon. Here you are starving, and all you have is a spoon, maybe in a bowl, and the bowl is empty, and yet somebody comes by and gives you a bowl full of cornflakes and some milk. And you eat those cornflakes and drink that milk, and you say, "This spoon saved my life." How ridiculous. It was not the spoon that saved your life. It was the cornflakes and the milk. The spoon was nothing more than the instrument that enabled you to receive the life-giving nourishment. That's all faith is. Faith is the instrument that enables us to receive Jesus Christ. We receive Him by faith, and therefore the Bible says, we're justified by faith alone.
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And let me tell you something, folks. Faith is faith. It may be a weak faith, it may be a strong faith, it may be a great faith, but it's faith. And if faith receives Christ in His finished work, then that is saving faith. How are we saved? How are we justified? Primarily by grace. Meritoriously by the blood of Christ. Instrumentally by faith. And listen carefully to this last point because so many people get this mixed up. Evidentially by works. Evidentially by works.
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Look in your Bibles to the book of James chapter 2 if you would. James 2. It's very important that you understand this passage. James 2. And let's begin reading there with verse 14. Watch carefully. James 2, verse 14. The question is asked, "What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him?" If you really want to understand verse 14, you could add two words, OK? Watch it. "What doth it profit, my brethren, though a man say he hath faith, and have not works? Can that kind of faith save him?" In other words, what James is doing in the book of James is not contradicting the apostle Paul. Paul says we're justified by faith alone. Well, let's read on. He says in verse 15, "If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?"
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Watch carefully. "Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also."
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Now let me tell you what James is doing. In James chapter 2, without me getting into this, James actually contrasts three faiths. There is a demon's faith. There is a dead faith. And there's a divine faith. What's the dead faith? That's the one he's talking about more than all the others right here. The dead faith is when a man says that he has faith, but there is never, ever any evidence of his life that there is faith there. He never lives like a Christian. He never obeys God. He never seeks to bring his life into conformity with the Word of God.
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He just does his thing. He just says he's a Christian.
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Now, let me go back. You don't have to turn there, but let me just go back and re-quote Ephesians 2, 8 and 9. And this time, I want to add verse 10. Now listen to Ephesians 2, 8 and 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. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."
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Now, let me tell you something, folks. The faith that is a divine faith always evidences itself in genuine biblical obedience. There's always an evidence that we have been saved by faith. The faith that most people possess or they say they possess, where they never, ever obey God or bring their lives into conformity to God, is nothing more than a dead faith. A totally dead faith. You look around.
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Let me give you two illustrations. Look around at all the politicians who say they're Christians. And look at all the ungodly, reprobate laws that they pass. Look at all the Hollywood movie stars who claim to be Christians. And then look at their lives. The adultery and the fornication. I mean, do you understand? There is a dead faith. There is an intellectual faith that is nothing more than a dead faith.
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I want you to turn in your Bibles to 1 John chapter 2 and let me show you what the Word of God says. 1 John 2. And watch this very carefully. 1 John 2. Look, if you would please, at verse 3. 1 John 2, verse 3. "And hereby we do know that we know him, if we keep his commandments." How do I know that I know God? How do I know that I'm in a saving relationship with God the Father through Jesus Christ? Here's the answer. I keep His commandments. That is, He has enabled me, by His grace, to bring my life into conformity to His Word. Now look at verse 4. "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him."
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So what does God say about a man who has a dead faith, but there's no evidence of that faith? God says he's a liar. He didn't have any faith at all. Because when God saves a man, there's always evidence. If you were to go back and ask yourself this question, when a baby is born, how do we know that baby's alive? Because there's evidence. He's not only breathing, but he's crying. He wants milk. And likewise, when God saves one of His own, He tells us to desire the sincere milk of the Word that we may grow thereby. There's always evidence. Evidence of life. Evidence of obedience. Always. When God justifies a man, that man will always seek to bring his life into conformity to the Word of God, because God has pronounced him righteous in light of the person and work of Jesus Christ. There's been grace given unto him. He's received Christ by faith. And now his life is being brought in conformity to the Word of God. Justification, one of the most important doctrines in the Word of God.
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Without it, without justification, there is no salvation. God is the one who justifies. He pronounces us righteous in light of His law because of the person and work of Jesus Christ. Let's pray. Heavenly Father, in the name of Jesus Christ, we thank You for Your love and Your mercy. We ask, Father, that You would enable us to understand and to comprehend all of Your Word, but especially, Lord, this important doctrine. Give us grace, Lord, to serve Thee acceptably with reverence and godly fear. Enable us, Lord, to call upon Thee in repentance and faith. In the name of Jesus Christ we pray, Amen.
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T13:25:05Z

The Biblical Doctrine of Justification

John Weaver | Freedom Ministries

John Weaver provides a comprehensive overview of the biblical doctrine of justification, emphasizing its centrality to the gospel and the Reformation. He defines justification as a legal, judicial act of God's free grace, whereby He pardons sinners and declares them righteous solely on the basis of Christ's perfect obedience and satisfaction, imputed to them and received by faith alone. The lecture explores four key aspects: justification is primarily by grace, meritoriously by Christ's blood, instrumentally by faith, and evidentially by works. Weaver underscores that justification is a pronouncement, not a process, and that true faith always produces evidence of obedience.

Introduction and Importance of Justification

Definition of Justification

Scripture Reading — Job 25:4

And here, of course, is the means of justification and received by faith alone. Now, let me just tell you, there is a basic question that has been asked throughout Scripture. You'll find that basic question in Job 25 and verse four. And the question is, how may a man be just with God? Now, let me tell you what justification implies, what justification teaches. If you will turn in your Bibles, hold Romans 3, we're coming back there, but turn in your Bibles to the book of Galatians chapter 3, and look if you would please, beginning there with verse 10. Galatians chapter 3 verse 10, and notice what God says. Galatians 3 verse 10, "For as many as are of the works of the law are under the curse, for it is written, Cursed is everyone that continueth not in all the things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident. For the just shall live by faith."

The Problem: The Law's Demands and Man's Inability

God's law demands personal, perfect, and perpetual obedience. Since no one can meet this standard, all are under the curse of the law and cannot be justified by works.

So the Bible teaches us here's the problem. The problem is God's righteous law and we are sinners and we cannot give to that law which it demands a personal, perfect, perpetual obedience.

The Answer: The Gospel Reveals God's Righteousness

The gospel reveals the righteousness of God through faith in Jesus Christ, who redeemed us from the law's curse by His substitutionary obedience and death.

Scripture Reading — Romans 1:16-17

"For I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation to everyone that believeth, to the Jew first, and also to the Greek. For therein, that is, in the gospel of Christ, is the righteousness of God revealed from faith to faith, as it is written, The just shall live by faith."

Justification as a Legal Pronouncement

Justification is a judicial verdict, the opposite of condemnation. It is a declaration of righteousness based on Christ's work, not something done in or to the believer.

Scripture Reading — Proverbs 17:15

"He that justifieth the wicked and he that condemneth the just, even they both are an abomination to the Lord."

Now, look at that carefully. He that justifieth the wicked.

Scripture Reading — Luke 7:29

"And all the people that heard him and the publicans justified God, being baptized with the baptism of John. But the Pharisees and the lawyers rejected the counsel of God against themselves, being not baptized of him."

Scripture Reading — Luke 16:15

"Ye are they which justify yourselves before men. But God knoweth your hearts, for that which is highly esteemed among men is an abomination in the sight of God."

Scripture Reading — Luke 16:15

"Ye are they who justify yourselves before men."

Primarily by Grace

Justification is by God's free grace, meaning without any cause in us. God was not obligated to save, but freely provided and accepted Christ as our substitute.

Scripture Reading — John 15:25

"But this cometh to pass that the word might be fulfilled that is written in their law, They hated me without a cause."

You say, "Brother Weaver, what in the world has that got to do with free grace?" Well, notice what our Lord said concerning His enemies and His people.

Scripture Reading — John 15:25

"They hated Me without a cause."

Scripture Reading — Hosea 14:4

"I will heal their backsliding,"

talking about His people.

Scripture Reading — Hosea 14:4

"I will heal their backsliding. I will love them freely. I will love them freely, for mine anger is turned away from him."

Here's the passage everyone can quote. Ephesians 2:8-9,

Scripture Reading — Ephesians 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."

Meritoriously by Christ's Blood

Christ's blood is the ground of justification. He is the propitiation who satisfied God's wrath by His perfect obedience and sacrificial death.

Scripture Reading — Acts 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."

Look in your Bibles, if you would please, to the book of Ephesians, chapter 1.

Ephesians, chapter 1. And notice, if you would, beginning there with verse 7. Ephesians 1, verse 7. The Bible says, "In whom," referring to Jesus Christ,

Scripture Reading — Ephesians 1:6-7

"we have redemption through his blood, the forgiveness of sins, according to the riches of his grace."

Now, let me tell you why that is a bad question. The correct question is, "Would you receive Jesus Christ?" There's a difference. The Bible says in verse six,

Scripture Reading — Ephesians 1:6-7

"To the praise of the glory of his grace, wherein he,"

God,

Scripture Reading — Ephesians 1:6-7

"hath made us accepted in the beloved."

Scripture Reading — 1 John 1:7

Now let me explain that word. The Bible says in Romans 3 and verse 25, "Whom God hath set forth to be a propitiation." You'll also find that in 1 John 2 when the Bible says that he is the propitiation for our sins. The Greek word for propitiation is the Greek word hilasmos. And I know that word very well, because when I was in my third year of Greek, I had to write a term paper on that one word about nine pages long. Now, if you can get nine pages out of one Greek word, you're doing well. All right. But this was the word propitiation, hilasmos. God had set forth his son to be a propitiation. Let me tell you what the word propitiation actually means. It means to placate. It means to appease. It means to satisfy. Now listen carefully. When God set forth His Son Jesus Christ to be a propitiation, here's what it means. It means when Jesus Christ came, made of a woman, made under the law, and rendered to that law a personal, perfect, and perpetual obedience.

Instrumentally by Faith

Faith is the sole instrument that receives Christ and His righteousness. It is not the ground of justification but the means, like a hand receiving bread.

Evidentially by Works

True saving faith always produces works of obedience. James teaches that a faith without works is dead, and 1 John confirms that keeping God's commandments evidences knowing Him.

The Biblical Doctrine of Justification

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	10130310207
Subject	New Testament Studies
Course	Romans: Justification, Faith, and Imputed Righteousness: Who is Israel?
Genre	Sermon
Date	2003-10-05
Dictation Name
Book	Book 131: Romans: Justification, Faith, and Imputed Righteousness — Chapter 2
Source Timed Segments	68

Lecture Guide

Outline

Introduction and Importance of Justification: Weaver introduces the doctrine of justification as one of the most important in Scripture, noting its role in the Reformation and quoting Luther that it is the article of the standing or falling church.
Definition of Justification: Justification is defined as an act of God's free grace unto sinners, wherein He pardons all their sins and accounts them righteous solely for Christ's perfect obedience and satisfaction, imputed and received by faith alone.
The Problem: The Law's Demands and Man's Inability: God's law demands personal, perfect, and perpetual obedience. Since no one can meet this standard, all are under the curse of the law and cannot be justified by works.
The Answer: The Gospel Reveals God's Righteousness: The gospel reveals the righteousness of God through faith in Jesus Christ, who redeemed us from the law's curse by His substitutionary obedience and death.
Justification as a Legal Pronouncement: Justification is a judicial verdict, the opposite of condemnation. It is a declaration of righteousness based on Christ's work, not something done in or to the believer.
Primarily by Grace: Justification is by God's free grace, meaning without any cause in us. God was not obligated to save, but freely provided and accepted Christ as our substitute.
Meritoriously by Christ's Blood: Christ's blood is the ground of justification. He is the propitiation who satisfied God's wrath by His perfect obedience and sacrificial death.
Instrumentally by Faith: Faith is the sole instrument that receives Christ and His righteousness. It is not the ground of justification but the means, like a hand receiving bread.
Evidentially by Works: True saving faith always produces works of obedience. James teaches that a faith without works is dead, and 1 John confirms that keeping God's commandments evidences knowing Him.

Major Themes

Key Arguments

Justification is a forensic declaration, not a process

Weaver argues that justification is a legal verdict pronounced by God, not a subjective change in the believer. This is supported by the judicial language of Scripture.

He says, 'Justification is not something done in you. It is not something done to you. It is something done for you by God.' He cites Deuteronomy 25:1 and Proverbs 17:15.

Grace is 'without a cause' in the sinner

The Greek word for 'freely' in Romans 3:24 means 'without a cause,' indicating that nothing in the sinner merits God's justifying grace.

Weaver connects Romans 3:24 with John 15:25 ('They hated me without a cause') to show the same Greek word, meaning 'without a cause.'

Christ's propitiation satisfies divine wrath

Christ's death was a propitiation that placated God's righteous anger, turning it away from believers. This is the meritorious ground of justification.

Weaver defines propitiation (hilasmos) as 'to placate, to appease, to satisfy' and says Christ 'satisfied the righteous anger and wrath of God the Father.'

Faith is the sole receptive instrument

Faith alone receives Christ's righteousness because it is the only grace that is purely receptive. Repentance is necessary but not the instrument of justification.

Weaver asks why the Bible never says we are justified by repentance and answers, 'Because faith is the only grace that is totally and completely receptive.'

Works evidence, but do not effect, justification

James 2 teaches that works justify evidentially, not meritoriously. True faith is shown by works, but works are not the ground of justification.

Weaver says, 'Evidentially by works' and explains James is contrasting dead faith with divine faith, not contradicting Paul.

Scripture References

Romans 3:24-25: Introductory verses for the doctrine of justification, showing we are justified freely by grace through redemption in Christ.
Job 25:4: The basic question: 'How may a man be just with God?'
Galatians 3:10-11: Those under the law are cursed; no one is justified by the law; the just shall live by faith.
Romans 7:12: The law is holy, just, and good.
Galatians 3:13: Christ redeemed us from the curse of the law.
Romans 1:16-17: The gospel reveals the righteousness of God from faith to faith; the just shall live by faith.
Deuteronomy 25:1: Judges shall justify the righteous and condemn the wicked, showing justification as a legal term.
Proverbs 17:15: Justifying the wicked and condemning the just are both an abomination, showing justification is a declaration.
Luke 7:29: The people justified God, agreeing with His verdict about their sin.
Luke 16:15: The Pharisees justified themselves before men, but God knows the heart.
John 15:25: 'They hated me without a cause' uses the same Greek word as 'freely' in Romans 3:24, meaning without a cause.
Hosea 14:4: God says, 'I will love them freely,' showing His love is without cause in us.
Ephesians 2:8-9: Saved by grace through faith, not of works, so no one can boast.
Isaiah 43:25: God saves for His own name's sake.
Acts 20:28: The church purchased with God's own blood.
Ephesians 1:6-7: We are accepted in the Beloved; we have redemption through His blood, forgiveness of sins.
Ephesians 2:13: We are made near by the blood of Christ.
1 Peter 1:17-19: Redeemed with the precious blood of Christ, as a lamb without blemish.
1 John 1:7: The blood of Jesus Christ cleanses from all sin.
2 Corinthians 5:21: God made Christ sin for us that we might become the righteousness of God in Him, teaching imputation.

Historical References

Martin Luther and the Reformation: Weaver states that the doctrine of justification by faith alone was the principle God used to start the Reformation, and quotes Luther: 'the article of the standing or the falling church.'

Important Quotes

The doctrine of justification is the article of the standing or the falling church.

This quote from Martin Luther emphasizes the central importance of justification for the health of the church.

Justification is an act of God's free grace unto sinners, wherein he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight, not for anything wrought in them or done by them, but only or solely for the perfect obedience and full satisfaction of Christ by God imputed to them and received by faith alone.

This is Weaver's comprehensive definition of justification, summarizing its author, subjects, essence, ground, method, and means.

Justification is a legal pronouncement. It is a judicial act. It is a verdict of the court.

Clarifies the forensic nature of justification as a declaration, not a process.

A man is justified in faith, through faith, by faith, but never on account of faith.

Distinguishes faith as the instrument, not the ground, of justification.

Faith is the only grace that is totally and completely receptive.

Explains why the Bible says we are justified by faith alone, not by other graces like repentance.

He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.

Quoting 1 John 2:4 to show that true faith is evidenced by obedience; a profession without works is false.

Discussion Questions

[Question]

How does understanding justification as a legal declaration rather than a process affect your assurance of salvation?

[Context]

Weaver emphasized that justification is a verdict pronounced by God, not something done in us.

[Question]

In what ways does the concept of 'free grace' as 'without a cause' challenge common notions of human worthiness in salvation?

[Context]

Weaver explained that 'freely' means without any cause in us, using John 15:25.

[Question]

Why is it essential that Christ's work be the sole meritorious ground of justification, and what happens if we add our own works?

[Context]

Weaver stressed that justification is 'only for the perfect obedience and full satisfaction of Christ.'

[Question]

How does the illustration of the hand receiving bread help clarify the role of faith in justification?

[Context]

Weaver used the hand/bread illustration to show faith is merely the receptive instrument.

[Question]

How do we reconcile Paul's teaching on justification by faith alone with James' emphasis on works?

[Context]

Weaver explained that James addresses evidentiary works, not meritorious works, and contrasts dead faith with divine faith.

[Question]

What are some modern examples of 'dead faith' that professes Christ but shows no evidence of obedience?

[Context]

Weaver cited politicians and Hollywood stars who claim faith but live ungodly lives.

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