Romans: Assurance, Providence, and Life in the Spirit: Romans 8:28-39

Romans 8:28-39 Series - Part 9

Transcript: AI Transcript

Professor: John Weaver

Subject: New Testament Studies

Genre: Sermon

Dictation Name:

Date: 1999-09-05

Synopsis: John Weaver introduces the doctrine of justification by faith, emphasizing its centrality to the gospel and the Reformation. He defines justification as a legal, forensic declaration by God, not an infusion of righteousness, and distinguishes it from regeneration and sanctification. The sermon focuses on God as the sole author of justification, highlighting its unalterable nature and grounding in Christ's righteousness.

[John Weaver] Romans chapter 8, let's begin reading with verse 28. And we know that all things work together for good to them that love God, to them who are called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his son, that he might be the firstborn among many brethren. Moreover, whom he did predestinate, then he also called, and whom he called, then he also justified, and whom he justified, then he also glorified. So we have been on this passage now approximately two months, and I've covered a great many truths concerning Romans chapter 8 in verse 28 and also verse 29. And we've been working our way through verse 30, and we've covered predestination, we've covered foreknowledge, and I'd already covered calling earlier, so I was not necessarily going to repeat that. But in verse 30, it says, and whom he called Then we also justify.

[John Weaver] And so I wanted to take at least a couple of Sundays and explain justification. And let me just go ahead and say that the message today will only be an introduction to and maybe cover one point of the message that I want to bring. So the main body of the message will be during the next service. So I want you to look. At verse 30 it says,"...moreover, whom he did predestinate, them he also called, whom he called, them he also justified."

[John Weaver] Now, justification by faith is the doctrine, the grand, great and glorious doctrine that God used during what is known as the Reformation. It was this doctrine that God used to bring light to multitudinous numbers of people. It was this doctrine that God used to bring men out of darkness into his marvelous light. Martin Luther, one of the leading reformers, said this, the doctrine of justification by faith is the article of the standing or the falling church. So what he was saying is this, to the degree that a church understands justification by faith, It is either a standing or a falling church. If they really comprehend it and grasp it, then the church stands. But if the church does not comprehend it and grasp it, then it is a falling church. So basically what Martin Luther would say is this. If you want to be able to examine the health of a church, if you want to see how prosperous they are spiritually speaking, then you would need to examine their understanding of the concept of justification by faith.

[John Weaver] Now, I want you to turn in your Bibles just to two passages, and let me use them as an introduction. And that is Job chapter 25 and Romans chapter 1. Because I want you to see that there has been a basic question all down through the ages. And here is this basic question that is asked. In the book of Job, chapter 25, and note if you would please, verse 4. Job, chapter 25, and note if you would please, verse 4. Note what the Word of God says. Job 25, verse 4. How then can a man be justified with God?

[John Weaver] Or how can he be clean that is born of a woman? So the basic question is, how then can a man be justified with God?

[John Weaver] Now, if you look in your Bibles to the book of Romans chapter 1, and let's read verses 16 and 17, I want you to understand that the gospel is the answer to this question. This age-old question, how then can a man be justified with God, is answered by the gospel of the Lord Jesus Christ. Paul says in Romans chapter 1 and verse 16, For I am not ashamed of the gospel of Christ, For it is the power of God unto salvation to every one that believeth, to the Jew first and also to the Greek watch. For therein, that is in the gospel, is the righteousness of God revealed from faith to faith, as it is written, the just shall live by faith.

[John Weaver] So it is very clear then, if you and I are in error on the doctrine of justification by faith, We are going to be in error on a number of other vital points in the Bible. If we are wrong on the doctrine of justification by faith, we will be unbiblical in our Christology, that is, the doctrine of Christ. If we are wrong on justification by faith, we will be in error in our theology, that is, our doctrine of God. If we are in error on justification by faith, we will be in error on soteriology, that is the doctrine of salvation. If we are in error on justification by faith, we will be in error in anthropology, that is, the doctrine of man. And if you're in error on justification by faith, there is no way in the world that anyone can have any real, genuine assurance of salvation.

[John Weaver] So Luther was right in one sense of the word when he says justification by faith is indeed the article of the standing or the falling church. Now, this doctrine of justification is important. for two very obvious reasons. Number one is this. It is indeed important for the glory of God, for the glory of God. Of course, the Bible teaches everything is done for his honor and for his glory. The Bible tells us in the book of Luke chapter two and verse 14.

[John Weaver] Let me just read it. When our Lord was born, the angelic host was singing glory to God in the highest and on earth, goodwill toward men. So this doctrine is important, first of all, for the glory of God, and secondly, for the good of men. So he says, glory to God in the highest, and on earth, peace and goodwill toward men.

[John Weaver] Now, the Bible teaches us that God's works in creation, providence, and redemption are the manifestation of God's glory to His rational creatures, to the end that His creatures may praise and glorify Him. For instance, look in your Bibles, if you would, to the book of Ephesians chapter 1. We've been there many times, but let me show you several other verses that will reveal the fact that this doctrine is important for God's honor and God's glory. Ephesians 1 and verse 6. Note what the Bible says. To the praise of the glory of His grace, wherein He hath made us accepted in the Beloved. So it is the praise of the glory of His grace. Look in verse 12. The Bible said that we should be to the praise of His glory who first trusted in Christ. And then in verse 14, who is the earnest of our inheritance unto the redemption of the purchased possession unto the praise of His glory. So God's great salvation God's justification by faith is for His own honor and glory, and never is the glory of God more fully displayed than in the method which God justifies sinners.

[John Weaver] So if you do not understand justification by faith, in essence, you rob God of His honor and His glory, because justification by faith is associated with the glory of God. Secondly, this doctrine is important for the good of men. And when I say the good of men, I refer, first of all, to those who have been called into God's great salvation, because the Bible tells us that the gospel is the power of God. It's that power that brings us out of darkness into His marvelous light. It's that power that makes us the child of God. And it is also for the good of men, not only those that are called, but of those who are yet to be called.

[John Weaver] So what is the hope of sinners? The hope of sinners is the mercy and the grace of God who justifies and saves. You know, an interesting truth is this. There was no evangelism during the Dark Ages. Why? Well, men did not know the Word of God, they did not know the Gospel, and they had no hope. Evangelism really began after the Great Reformation and during that Reformation, but the big thrust really began after men began to understand the doctrine of justification by faith. And if you will study all of the major leading revivals that has ever occurred in this country or any other country, you will find that one of the leading truths was the doctrine of justification by faith. So let's begin today by asking, what is justification?

[John Weaver] Let me give you a definition. It's a rather lengthy definition. And I'm going to cover most of this definition, not this week, but next week. But let me just break it down for you. Justification is an act of God's free grace unto sinners. In which he pardoned all of their sins, accepted and accounted their persons righteous in his sight, Not for anything done by them or wrought in them, but only for the perfect obedience and full satisfaction of Christ by God imputed to them and received by faith alone. Now, let me just break this down for you. Here's basically the outline that I'm going to be using. Justification is an act of God. That is, God is the author. Secondly, justification is an act of God's free grace. There's the source of justification. Thirdly, justification is an act of God's free grace unto sinners. There's the subjects of justification. Justification is an act of God's free grace unto sinners in which He pardoneth all their sins, accepteth and accounteth their persons righteous in his sight."

[John Weaver] There is the essence of justification. Not for anything wrought in them or done by them, but only for the perfect obedience and full satisfaction of Christ. There is the ground for justification. By God imputed to them, there is the method of justification, and received by faith alone, there is the means of justification. So it is basically this definition that I'm going to be explaining and showing to you from the Word of God.

[John Weaver] Now, Buchanan, who was a godly Puritan, said this, the best preparation for the study of the doctrine of justification by faith is neither great intellectual ability nor great scholastic learning, but a conscience that is impressed with a sense of our actual condition as sinners before God. What was he saying? If you really want to learn justification by faith, You don't really need a great intellectual acumen. What you need is a conscience that has been made aware of the fact that we are sinners exceedingly before God. Now listen folks, if we need justification, that means then that we are in a state of condemnation. If we are condemned, that means we are guilty before God.

[John Weaver] And by the way, there are only two states. You're either justified or you're condemned. One or the other. There's no in-between. I heard someone say that being saved is like being pregnant. Either you are or you're not, there's no in-between. And that's the truth. And being justified versus being condemned is one or the other. There is no in between. So what in the world does the word justify mean? What do we mean when we say that God justifies the ungodly? What is justification? What does it mean when it says, those whom He called, He justified? Well, let me tell you that to justify someone is to declare or pronounce them righteous in light of God's law.

[John Weaver] Let me be a little more specific. Justification is a judicial term. It is a legal term. It is a forensic term. It is a term of the law courts. That's why we refer to our court system as the judicial system. Let's suppose that Ed was charged with robbing a bank. There is an indictment against him. He is brought before the judge and the jury. And guess what?

[John Weaver] At that trial, he is either justified or condemned. He's either justified and found not guilty, or he's condemned and found guilty. So justification, then, has to do with the legal aspect of salvation.

[John Weaver] Now, I want to emphasize something. And I'll emphasize it more next week. But justification does not refer to any subjective change that is wrought in a person's disposition. It is solely an objective change that relates to our standing in the law of God. So justification, then, does not refer to any subjective change. Let me make it clear. Justification does not do anything in a sinner. Justification is not experiential. Justification does not change moral righteousness, or moral character, I should say. Justification is not the infusing of righteousness.

[John Weaver] Now, the Roman Catholic Church teaches that. The Roman Catholics say that if you're justified, you have been infused with righteousness. I'm going to show you in just a moment how that is not only unbiblical, but it is absolutely blasphemous. So justification has a legal side. It is objective. It is not experiential. It has nothing to do in us. So literally what justification is, is this. It is a change of status whereby one who being guilty before God and therefore under a deserving sentence of condemnation before God and His law and subject to eternal banishment and punishment is brought out from that standing and brought before God to a standing of not guilty. and of being holy in the sight of God. So remember, it is a legal pronouncement. Now, let me show you the Scriptures.

[John Weaver] Look in your Bibles, first of all, to the book of Deuteronomy, chapter 25 and verse 1. Deuteronomy, chapter 25 and verse 1. So if someone tells you, well, Brother Weaver, I don't feel justified. There's a reason why you don't feel it. It's not subjective. It's objective. OK, look in Deuteronomy chapter 25 in verse one, just to show you that justification is a legal pronouncement. He says, if there be a controversy between men and they come into judgment that the judges may judge them, then they, that is, the judges, shall justify the righteous and condemn the wicked. Well, how in the world do judges justify the righteous?

[John Weaver] Do they infuse righteousness into them? Do they make them righteous? Well, of course not. They just simply recognize that the person has not sinned in light of the law, and they declare him to be innocent. Well, how do they condemn the wicked? Do they make the wicked guilty? Do they make the wicked evil? Well, of course not. Do they infuse wickedness in him? No. They just realized before the law he's violated that law, he's broken the law, he's transgressed it, and they declare him to be so.

[John Weaver] So justification and its opposite, condemnation, are both legal terms. Look in your Bibles to the book of Proverbs chapter 17. Proverbs 17 and verse 15. Proverbs 17 And verse 15. Look what the Bible says, Proverbs 17, verse 15. He that justified the wicked and he that condemned the just, even they both are an abomination of the Lord.

[John Weaver] Now, remember, the word abomination means a stench in God's nostrils. How in the world, then? Does a man become an abomination to God when he justifies the wicked? Well, now let me tell you something. If justification means to infuse righteousness into, well, justifying the wicked then certainly would not be a bad thing, would it? Because he'd be making the wicked righteous. Well, what does he mean? He that justified the wicked. That is, he that pronounces the wicked innocent when he's guilty.

[John Weaver] And then he says, and he that condemneth the just. That is, he pronounces a man as condemned when he knows the man is innocent. He said even both of these are abominations of the Lord. So if you justify someone when they're guilty, or if you condemn someone when they're innocent, That legal declaration is an abomination in the sight of God. So it does not mean infusing anything, it just simply means a legal declaration.

[John Weaver] Look in your Bibles to the book of Luke chapter 7. Luke 7 verse 29.

[John Weaver] Now, if you believe that justification means to infuse righteousness like the Roman Catholics teach, you've got a real problem with this passage. The Bible says in verse 29, and all the people that heard him, that is, John the Baptist, and all the people that heard him and the publicans justified God being baptized with the baptism of John. Well, how do these people justify God? They were saying in light of God's law, we're sinners. God is holy in light of God's law. God is just. We're unjust. And God is right in condemning us. They were not infusing righteousness into God. They were just declaring that God was just and right and holy, and that's what justification is. Look in your Bibles to the book of Luke chapter 16 and verse 15. Luke chapter 16 and verse 15.

[John Weaver] This one is very easily understood. And he that is Christ said unto them, In fact, let's go back and read verse 14, just so you can see the Pharisees are involved. And the Pharisees also, who were covetous, heard all these things and they derided him. That is, they were making fun of Christ. And he said unto them, You, that is, you Pharisees, you are they who justify yourselves before men.

[John Weaver] But God knoweth your hearts. For that which is highly esteemed among men is the abomination in the sight of God. Ye are they that justify yourselves in the sight of men." How were they justifying themselves? They were telling everybody they were righteous when they weren't. They were telling everybody they were holy when they weren't. They were telling everybody that they were not sinners when they were. They were justifying themselves.

[John Weaver] You know, every one of us have a problem with that. How many of us, when we sin or do something wrong, throw up our hands and say, I give up, I just sinned, I violated God's law, or I just did something wrong? What most of us say is, if Don had not said what he said, then I wouldn't have done what I did. It's Don's fault, it's not really mine. What do we do? We're justifying ourselves. We're giving an excuse or something, you know.

[John Weaver] But you see, the truth is, Man cannot justify himself, which I'm going to cover just a little bit later. So justification then, basically speaking, is nothing more than a legal declaration. It is a legal pronouncement in light of the standard of the law of God.

[John Weaver] Now, let me dwell on something that I've already hit upon, but I want you to understand that justification is the antithesis or the opposite of condemnation. Hot and cold are opposites. Big and small are opposites. Justification and condemnation are opposites. And very clearly this ought to demonstrate once again That justification is a legal pronouncement. Look in your Bibles back to Romans chapter 8. And let's read verses 33 and 34. I'll cover this a little bit more in the future, because Lord willing, I want to deal with these five questions in this passage. But look in Romans chapter 8, verse 33.

[John Weaver] Here's the question, who shall lay anything to the charge of God's elect? Now watch this statement. It is God that justifies. Who is he that condemns? It is Christ that died, yea, rather than is risen again, who is even in the right hand of God, who maketh intercession for us. So the Bible says that justification is the opposite of condemnation. And if God has justified us, then no one is going to condemn us.

[John Weaver] Now look in your Bibles, Romans 8 and verse 1. Here it is in black and white. There is therefore now no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the Spirit. There is no condemnation. So no man can come along and say, well, Chester, I pronounce you condemned if God says you're justified. So it doesn't matter about man's pronouncements. What does that mean?

[John Weaver] It literally means the papal bulls are not worth the paper they're written on. The Pope can't condemn anybody that God justifies. Don't care what the Pope says. And you can rant and rave against a justified person all day long and cuss him and condemn him. That doesn't change anything. So condemnation and justification are opposites.

[John Weaver] Now, let me show you, since we're in the book of Romans, another passage That is an equivalent expression. Look in Romans chapter four and verse eight. It does not use the word justify, but it is still an equivalent expression because it expresses very plainly the truth of justification. In fact, let's read verse seven. In fact, let's go back to verse six. Even as David also described it, the blessedness of the man on whom God imputed righteousness without works, saying, Blessed are they whose iniquities are forgiven, whose sins are covered. Blessed is the man to whom the Lord will not impute sin. Now, David said, Blessed is the man to whom the Lord will not impute sin. That is, God will not charge sin to his account. Well, why will God not charge sin to his account? Because man's been justified.

[John Weaver] He's been declared righteous in light of the law. Now, the whole book of Romans is really dealing with this principle. In fact, in Romans chapter 1 in verse 18, the Bible says, For the wrath of God is revealed from heaven against ungodly men who hold the truth down. That is, they suppress it, they hold it back. So the wrath of God is revealed from heaven. When you get to Romans chapter 2, he says men are condemned. Romans chapter 3, men are condemned. When you get to Romans chapter 4 and the latter part of chapter 3, he begins his His argument on justification by faith. So the whole context shows you that justification is a legal pronouncement in light of the law and condemnation is a legal pronouncement in light of the law. So justification is a passing of a sentence, just like condemnation is the passing of a sentence.

[John Weaver] Now, let me take the moment and distinguish for you The difference between justification and regeneration, and justification and sanctification. Now let me make a statement from the very beginning. Although I am distinguishing these truths, in reality, you cannot have one without the other. For the individual who is justified is regenerated and sanctified. You understand that? They go together, but they are not identical. They are not the same thing. For instance, justification differs from regeneration, although it is separately connected in several ways. Let me give you some of these ways. Regeneration is the act of the Father.

[John Weaver] James 1.18,"...of his own will begat he us with the word of truth." Justification is the sentence of the judge. You remember Genesis 18? I think it's verse 25. Abraham asked,"...shall not the judge of all the earth do right?" God is the judge of all the earth. So regeneration is the act of the Father. Justification is the sentence of the judge. Regeneration gives me a place in God's family. Justification secures my standing before the throne of God. Regeneration is internal, being the impartation of divine life to the soul. Justification is external, being the imputation of Christ's obedience and righteousness to my account. Regeneration is internal and justification is external. In regeneration, I'm drawn in repentance to the Father's house. In justification, I'm given the best robe which fits me to live in the Father's house. So there's a difference now between regeneration and justification. Likewise, there is a difference between justification and sanctification.

[John Weaver] Let me hit this one for you. Sanctification is moral and experiential. Justification is legal and judicial. Sanctification results from the operation of the Holy Spirit in me. Justification is based upon what Christ has done for me. Sanctification is gradual and progressive. Justification is instantaneous and immutable. Sanctification is slow. It takes a long time. Justification is instantaneous. Now, listen to me. I don't know if you're going to like this or not, but it's the absolute truth. Sanctification admits of degrees and it's never perfect in this life.

[John Weaver] You ought to be more sanctified tomorrow than you are today, and you ought to be more sanctified next year than you are this year. But sanctification is never perfect in this life. But justification is complete. It is perfect and it admits no addition.

[John Weaver] Now let me tell you something. No matter how great the Apostle Paul was and is, he is no more justified than Henry Klingler. Isn't that amazing? The same standing. The exact same standing. So justification then does not admit degrees. You're either justified or you're not. Sanctification concerns the state of the sinner. Justification concerns the standing of the sinner. Sanctification produces a moral transformation in character. Justification is a change of legal status. Now, justification is not the same as regeneration. Justification is not the same as sanctification.

[John Weaver] But you can't have one without the other. You never find a man who is justified but never regenerated. You never find an individual who is justified but never sanctified. They all go together. And when you confuse these terms, or when you try to alienate one from the other by severing them, then you confound and confuse the doctrine of salvation. And I might add, you confound and confuse the saints of God as well. So, what is justification? Justification is the act of God whereby He forgives our sins, He counts us righteous freely by His grace, through faith in Jesus Christ on the ground, not of our own works, but only by the representative obedience and righteousness of Jesus Christ, and it's received by faith alone.

[John Weaver] Now, let me cover just one thing today for you, and that is the author. of justification. Who is the author of justification? Well, look back in your Bibles to Romans chapter 8, Romans chapter 8, and I've emphasized this over and over, but let me emphasize it again. Romans 8, verse 30,"...moreover whom he, that is God, did predestinate, them he God also called, and whom he called, them he also justified, and whom he justified, them he also glorified." Look in verse 33,"...who shall lay anything to the charge of God's elect?" It is God that justifies. So the author of justification is God alone. Justification is the work of God.

[John Weaver] I want to show you something. Justification is attributed in the Bible to God the Father, God the Son, and God the Holy Ghost. So if justification is the work of God, If each person of the divine Godhead is involved in it, that means each person is God. Look in Romans 8, verse 33. We just read it. Who shall lay anything to the charge of God's elect? It is God that justifies. So here, justification then is attributed to God the Father. If you will look in your Bibles to the book of Acts, chapter 13 and verse 39. Acts 13, verse 39.

[John Weaver] Note, if you would please, What is said in this sermon? Acts 13, verse 39. In fact, let's read verse 38. Acts 13, verse 38. Be it known unto you therefore, men and brethren, that through this man, that is Jesus Christ, is preached unto you the forgiveness of sins, and by Him, that is by Jesus Christ, all that believeth are justified from all things, from which you could not be justified by the law of Moses. So in Acts 13 verse 39, justification is attributed to God the Son. Then if you look in 1 Corinthians chapter 6 and verse 11, 1 Corinthians chapter 6 and verse 11, The Bible says, and such were some of you, that is, you were wicked individuals. But you're washed, but you're sanctified, but you're justified in the name of Lord Jesus and by the Spirit of our God. So justification then is attributed to God the Father, God the Son, and God the Holy Ghost. You say, well, Brother Weaver, how can justification be the work?

[John Weaver] of each person of the Godhead. Well, God the Father justifies us as He pronounces us righteous in light of His law. God the Son justifies us as He imputes His righteousness which He worked out to us. And God the Holy Spirit justifies us as He clears up our justification and He seals us under the day of redemption and gives us the assurance of His salvation. So very clearly, it's the work of God.

[John Weaver] Now, let me just show you in the Scripture this again. I want you to turn in your Bibles to the book of Deuteronomy, chapter 32. Let me give you a passage and then show you how this is worked out. In fact, it is in one sense of the word, a statement of justification and also a statement of condemnation. Deuteronomy, chapter 32, and look in verse 39, look what God says. Deuteronomy 32, verse 39, see now that I, even I, am he. And there is no God with me, says God. Watch, he says, I kill and I make alive.

[John Weaver] I wound and I healed. Neither is there any that can deliver out of my hand. So it is God, then, who either justifies or condemns. It's God who either kills or makes alive. It's God who either wounds or heals.

[John Weaver] Now look back in your Bibles to the book of Romans chapter 3. Let's go through this very quickly. Romans chapter 3. And look, if you would please, at verse 26. In fact, let's begin reading with verse 23. Romans 3 verse 23. He says, for all have sinned and come short of the glory of God.

[John Weaver] Now watch verse 24, being justified freely by His grace through the redemption that is in Christ Jesus, and I'll cover this probably next week. whom God hath set forth to be of propitiation through faith in his blood, to declare his righteousness for the remission of sins that are passed through the forbearance of God, to declare, I say at this time, his righteousness, watch, that he, God, might be just and the justifier of him that believeth in Jesus. So God, then, is just. when He justifies.

[John Weaver] And that's an explanation in and of itself. But God is the justifier of him that believeth in Jesus.

[John Weaver] Now look in your Bibles to verse 30. He says it again. Romans 3, verse 30, seeing it is one God who shall justify the circumcision by faith and the uncircumcision through faith. So it is one God who justifies. Look in your Bibles to 1 Corinthians 1. And verse 30, 1 Corinthians 1, verse 30, he says, But of him, that is God the Father, are you in Christ Jesus, who has made unto us wisdom and righteousness and sanctification and redemption. Now, when the Bible says that Jesus Christ has made unto us righteousness, that is another way of saying that Jesus Christ has made unto us justification. Because it is by His righteousness that we aren't justified. And then if you look at Hebrews chapter 12 and verse 23. Hebrews chapter 12 and verse 23. The Bible says here, To the General Assembly and Church of the Firstborn, which are written in heaven, To the God, the judge of all, and to the spirits of just men, or justified men, made perfect. So justification then is an act of God.

[John Weaver] So God is the author of justification. Now let me make some applications just based upon this one truth that God is the author of justification. The first one is this. If God is the author of justification, and since justification is a declaration of God, it means it is a declaration that none can cancel and none can alter. Look back in Romans 8, in verse 33. Like I say, I'll cover this more several weeks in advance.

[John Weaver] But he asked this, who shall lay anything to the charge of God's elect? It is God that justifies.

[John Weaver] Now, I want you to stop and think about this. Since God is the author of justification, it is a declaration that none can cancel and none can change. No man can alter it. You know, Brother Chester and I might get into a lawsuit. We might be suing some governmental body or something because of their unconstitutional acts. And we can have them in a district court. And guess what? The court can rule in our favor.

[John Weaver] And we're so happy and we're so excited that we finally won one. But the other side can appeal. and take it to an appellate court. And the higher court can reverse the lower court's ruling, and guess what? We lost. Or we could win in the lower court and the appellate court, and they could appeal it by writ of certiorari to the Supreme Court, and the Supreme Court reverse it.

[John Weaver] Or change it and offer it. But it doesn't work that way with God's legal pronouncements. When God justifies us, when God pronounces us righteous, there is no man, there is no demon, there is no devil, there is no world, there is no flesh, there is nothing that can cancel or change or alter God's declaration. So when He asked, and I'll cover it later, like I said, who is He that condemned Him? It is God that justifies God's legal pronouncement.

[John Weaver] He is the judge of all the earth. Secondly, listen to this. God is the author of justification. And since justification is a declaration of a legal fact, it is a legal pronouncement. Since God is the author of justification, it means, therefore, that it is a legal pronouncement that is based upon truth and reality.

[John Weaver] Now, all through the Bible, God said the man that condemned the just and the man that justified the wicked, even they both were an abomination unto God. Why? Because when you condemn the just, and when you justify the wicked, it is not a sentence that is based upon truth or righteousness or reality. I don't know about you, but this ought to excite you. Because when God justifies us in Christ Jesus, it is that which is based upon truth. It is that which is based upon reality. You remember back in Romans 3, He said that He might be just and the justifier of him that believeth in Jesus Christ. Well, how can He be just? How can God look at us? We're sinners. We're wicked. We've violated God's law. We transgressed. How can God look at us and look at His holy law and say, I pronounce you righteous? Is that just? Not if that's all God did, it would not be. But that's not all that God has done. God has set forth His Son, Jesus Christ, to be a propitiation for our sins.

[John Weaver] Jesus Christ not only died, Jesus Christ lived a perfect, holy life. He kept all of the law of God. He said, I only do always those things which please my Father. And Jesus Christ worked out a perfect righteousness. And what God has done is this. God has taken His Son, His sinless, only begotten Son, and sent Him forth to be a propitiation for our sins. Christ died as our substitute. And God says, since my wrath has fallen upon Him, And since his righteousness now is imputed to you, who before were a wicked, ungodly sinner, I look at you now, not as what you were, but what you are in my Son, and I compare you now to my law, and I find you holy and righteous, and so I justify you." And God's sentence is a sentence that is based upon truth and reality. And thirdly, we'll see this more next week, but since God is the author of justification, it is a declaration that is based upon grace. We are the ones who have foully revolted against God.

[John Weaver] We are the ones that deserve condemnation and everything attached to it. But it was God's grace and God's mercy that God sent Christ. It was God's grace and God's mercy that He sent His Word. It was God's grace and God's mercy that He sent the Holy Spirit to convict us and enlighten us and draw us. Everything is based solely upon the grace of God. That's why Paul wrote, For by grace are you saved through faith, and that not of yourselves. It's the gift of God.

[John Weaver] not of works, lest any man should boast." What does it mean when he says, whom he called, he justified? Basically, foundationally, it means that God looked at us, and he looked at his law, And he doesn't see us as we are in and of ourselves. He sees us as what we are in Christ. And then he compares us in Christ to his law. And he says, not guilty. Justified. You're not a violator. You're not a transgressor. In light of my law. Because you're now in Christ.

[John Weaver] who suffered in your stead. Whom He called, He justified. Father, in the name of Jesus Christ, we bow before Thee this day, and we thank Thee for justification by faith alone. We're not justified by grace plus works, or grace plus merits, or grace plus anything. We're justified by grace through faith alone. We thank Thee for Jesus Christ and His so great salvation. We pray that You'll open our eyes and teach us the truth of Your infinite grace. In Christ's name we pray, Amen.

Romans 8:28-39 Series - Part 9

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	1280695225
Subject	New Testament Studies
Course	Romans: Assurance, Providence, and Life in the Spirit: Romans 8:28-39
Genre	Sermon
Date	1999-09-05
Dictation Name
Book	Book 169: Romans 8:28-39 — Chapter 9
Source Timed Segments	64

Formatted Transcript

Introduction to Justification

Weaver introduces the topic of justification from Romans 8:30, noting its historical importance in the Reformation and its role as the article of the standing or falling church.

Romans chapter 8, let's begin reading with verse 28.

Scripture Reading — Romans 8:28-30

"And we know that all things work together for good to them that love God, to them who are called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified."

So we have been on this passage now approximately two months, and I've covered a great many truths concerning Romans chapter 8 and verse 28 and also verse 29. And we've been working our way through verse 30, and we've covered predestination, we've covered foreknowledge, and I'd already covered calling earlier, so I was not necessarily going to repeat that. But in verse 30, it says,

Scripture Reading — Romans 8:28-30

"...and whom he called, them he also justified."

And so I wanted to take at least a couple of Sundays and explain justification. And let me just go ahead and say that the message today will only be an introduction to and maybe cover one point of the message that I want to bring. So the main body of the message will be during the next service. So I want you to look at verse 30. It says, "...moreover, whom he did predestinate, them he also called; whom he called, them he also justified."

Now, justification by faith is the doctrine, the grand, great, and glorious doctrine that God used during what is known as the Reformation. It was this doctrine that God used to bring light to multitudinous numbers of people. It was this doctrine that God used to bring men out of darkness into his marvelous light. Martin Luther, one of the leading reformers, said this: "The doctrine of justification by faith is the article of the standing or the falling church." So what he was saying is this: to the degree that a church understands justification by faith, it is either a standing or a falling church. If they really comprehend it and grasp it, then the church stands. But if the church does not comprehend it and grasp it, then it is a falling church. So basically what Martin Luther would say is this: if you want to be able to examine the health of a church, if you want to see how prosperous they are spiritually speaking, then you would need to examine their understanding of the concept of justification by faith.

The Age-Old Question and the Gospel Answer

Using Job 25:4 and Romans 1:16-17, Weaver poses the question 'How can a man be justified with God?' and answers that the gospel reveals God's righteousness.

Now, I want you to turn in your Bibles just to two passages, and let me use them as an introduction. And that is Job chapter 25 and Romans chapter 1. Because I want you to see that there has been a basic question all down through the ages. And here is this basic question that is asked. In the book of Job, chapter 25, and note if you would please, verse 4. Job, chapter 25, and note if you would please, verse 4. Note what the Word of God says. Job 25, verse 4: "How then can a man be justified with God?"

"Or how can he be clean that is born of a woman?" So the basic question is, "How then can a man be justified with God?" Now, if you look in your Bibles to the book of Romans chapter 1, and let's read verses 16 and 17, I want you to understand that the gospel is the answer to this question. This age-old question, "How then can a man be justified with God?" is answered by the gospel of the Lord Jesus Christ. Paul says in Romans chapter 1 and verse 16, "For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to every one that believeth, to the Jew first and also to the Greek." Watch. "For therein," that is in the gospel, "is the righteousness of God revealed from faith to faith, as it is written, The just shall live by faith."

So it is very clear then, if you and I are in error on the doctrine of justification by faith, we are going to be in error on a number of other vital points in the Bible. If we are wrong on the doctrine of justification by faith, we will be unbiblical in our Christology, that is, the doctrine of Christ. If we are wrong on justification by faith, we will be in error in our theology, that is, our doctrine of God. If we are in error on justification by faith, we will be in error on soteriology, that is the doctrine of salvation. If we are in error on justification by faith, we will be in error in anthropology, that is, the doctrine of man. And if you're in error on justification by faith, there is no way in the world that anyone can have any real, genuine assurance of salvation.

Importance of Justification

Justification is vital for God's glory and for the good of men, as seen in Ephesians 1 and its role in evangelism and revivals.

So Luther was right in one sense of the word when he says justification by faith is indeed the article of the standing or the falling church. Now, this doctrine of justification is important for two very obvious reasons. Number one is this: it is indeed important for the glory of God, for the glory of God. Of course, the Bible teaches everything is done for his honor and for his glory. The Bible tells us in the book of Luke chapter 2 and verse 14. Let me just read it. When our Lord was born, the angelic host was singing, "Glory to God in the highest, and on earth peace, goodwill toward men." So this doctrine is important, first of all, for the glory of God, and secondly, for the good of men. So he says, "Glory to God in the highest, and on earth peace, goodwill toward men."

Now, the Bible teaches us that God's works in creation, providence, and redemption are the manifestation of God's glory to His rational creatures, to the end that His creatures may praise and glorify Him. For instance, look in your Bibles, if you would, to the book of Ephesians chapter 1. We've been there many times, but let me show you several other verses that will reveal the fact that this doctrine is important for God's honor and God's glory. Ephesians 1 and verse 6. Note what the Bible says: "To the praise of the glory of His grace, wherein He hath made us accepted in the Beloved." So it is the praise of the glory of His grace. Look in verse 12: "That we should be to the praise of His glory, who first trusted in Christ." And then in verse 14: "Who is the earnest of our inheritance unto the redemption of the purchased possession, unto the praise of His glory." So God's great salvation, God's justification by faith, is for His own honor and glory, and never is the glory of God more fully displayed than in the method which God justifies sinners.

So if you do not understand justification by faith, in essence, you rob God of His honor and His glory, because justification by faith is associated with the glory of God. Secondly, this doctrine is important for the good of men. And when I say the good of men, I refer, first of all, to those who have been called into God's great salvation, because the Bible tells us that the gospel is the power of God. It's that power that brings us out of darkness into His marvelous light. It's that power that makes us the child of God. And it is also for the good of men, not only those that are called, but of those who are yet to be called.

So what is the hope of sinners? The hope of sinners is the mercy and the grace of God who justifies and saves. You know, an interesting truth is this: there was no evangelism during the Dark Ages. Why? Well, men did not know the Word of God, they did not know the Gospel, and they had no hope. Evangelism really began after the Great Reformation and during that Reformation, but the big thrust really began after men began to understand the doctrine of justification by faith. And if you will study all of the major leading revivals that have ever occurred in this country or any other country, you will find that one of the leading truths was the doctrine of justification by faith. So let's begin today by asking, what is justification?

Definition of Justification

Weaver provides a detailed definition: an act of God's free grace, pardoning sins and accounting sinners righteous through Christ's obedience, received by faith alone.

Let me give you a definition. It's a rather lengthy definition. And I'm going to cover most of this definition, not this week, but next week. But let me just break it down for you. Justification is an act of God's free grace unto sinners, in which He pardoneth all their sins, accepteth and accounteth their persons righteous in His sight, not for anything done by them or wrought in them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them and received by faith alone. Now, let me just break this down for you. Here's basically the outline that I'm going to be using. Justification is an act of God. That is, God is the author. Secondly, justification is an act of God's free grace. There's the source of justification. Thirdly, justification is an act of God's free grace unto sinners. There's the subjects of justification. Justification is an act of God's free grace unto sinners in which He pardoneth all their sins, accepteth and accounteth their persons righteous in His sight.

There is the essence of justification. Not for anything wrought in them or done by them, but only for the perfect obedience and full satisfaction of Christ. There is the ground for justification. By God imputed to them, there is the method of justification, and received by faith alone, there is the means of justification. So it is basically this definition that I'm going to be explaining and showing to you from the Word of God.

Now, Buchanan, who was a godly Puritan, said this: "The best preparation for the study of the doctrine of justification by faith is neither great intellectual ability nor great scholastic learning, but a conscience that is impressed with a sense of our actual condition as sinners before God." What was he saying? If you really want to learn justification by faith, you don't really need a great intellectual acumen. What you need is a conscience that has been made aware of the fact that we are sinners exceedingly before God. Now listen, folks, if we need justification, that means then that we are in a state of condemnation. If we are condemned, that means we are guilty before God.

Justification as a Legal Declaration

Justification is a forensic, judicial term meaning to declare righteous, not to infuse righteousness. It is the opposite of condemnation.

And by the way, there are only two states. You're either justified or you're condemned. One or the other. There's no in-between. I heard someone say that being saved is like being pregnant. Either you are or you're not, there's no in-between. And that's the truth. And being justified versus being condemned is one or the other. There is no in-between. So what in the world does the word justify mean? What do we mean when we say that God justifies the ungodly? What is justification? What does it mean when it says, "Those whom He called, He justified"? Well, let me tell you that to justify someone is to declare or pronounce them righteous in light of God's law.

Let me be a little more specific. Justification is a judicial term. It is a legal term. It is a forensic term. It is a term of the law courts. That's why we refer to our court system as the judicial system. Let's suppose that Ed was charged with robbing a bank. There is an indictment against him. He is brought before the judge and the jury. And guess what?

At that trial, he is either justified or condemned. He's either justified and found not guilty, or he's condemned and found guilty. So justification, then, has to do with the legal aspect of salvation. Now, I want to emphasize something. And I'll emphasize it more next week. But justification does not refer to any subjective change that is wrought in a person's disposition. It is solely an objective change that relates to our standing in the law of God. So justification, then, does not refer to any subjective change. Let me make it clear. Justification does not do anything in a sinner. Justification is not experiential. Justification does not change moral righteousness, or moral character, I should say. Justification is not the infusing of righteousness.

Now, the Roman Catholic Church teaches that. The Roman Catholics say that if you're justified, you have been infused with righteousness. I'm going to show you in just a moment how that is not only unbiblical, but it is absolutely blasphemous. So justification has a legal side. It is objective. It is not experiential. It has nothing to do in us. So literally what justification is, is this: it is a change of status whereby one who being guilty before God and therefore under a deserving sentence of condemnation before God and His law and subject to eternal banishment and punishment is brought out from that standing and brought before God to a standing of not guilty and of being holy in the sight of God. So remember, it is a legal pronouncement. Now, let me show you the Scriptures.

Look in your Bibles, first of all, to the book of Deuteronomy, chapter 25 and verse 1. Deuteronomy, chapter 25 and verse 1. So if someone tells you, "Well, Brother Weaver, I don't feel justified," there's a reason why you don't feel it. It's not subjective. It's objective. OK, look in Deuteronomy chapter 25 and verse 1, just to show you that justification is a legal pronouncement. He says, "If there be a controversy between men and they come into judgment that the judges may judge them, then they," that is, the judges, "shall justify the righteous and condemn the wicked." Well, how in the world do judges justify the righteous?

Do they infuse righteousness into them? Do they make them righteous? Well, of course not. They just simply recognize that the person has not sinned in light of the law, and they declare him to be innocent. Well, how do they condemn the wicked? Do they make the wicked guilty? Do they make the wicked evil? Well, of course not. Do they infuse wickedness in him? No. They just realize before the law he's violated that law, he's broken the law, he's transgressed it, and they declare him to be so.

So justification and its opposite, condemnation, are both legal terms. Look in your Bibles to the book of Proverbs chapter 17. Proverbs 17 and verse 15. Proverbs 17 and verse 15. Look what the Bible says, Proverbs 17, verse 15: "He that justifieth the wicked and he that condemneth the just, even they both are an abomination to the Lord."

Now, remember, the word abomination means a stench in God's nostrils. How in the world, then, does a man become an abomination to God when he justifies the wicked? Well, now let me tell you something. If justification means to infuse righteousness into, well, justifying the wicked then certainly would not be a bad thing, would it? Because he'd be making the wicked righteous. Well, what does he mean? "He that justifieth the wicked." That is, he that pronounces the wicked innocent when he's guilty.

And then he says, "...and he that condemneth the just." That is, he pronounces a man as condemned when he knows the man is innocent. He said even both of these are abominations to the Lord. So if you justify someone when they're guilty, or if you condemn someone when they're innocent, that legal declaration is an abomination in the sight of God. So it does not mean infusing anything, it just simply means a legal declaration. Look in your Bibles to the book of Luke chapter 7. Luke 7 verse 29.

Biblical Evidence for Legal Declaration

Scriptures like Deuteronomy 25:1, Proverbs 17:15, and Luke 7:29 show justification is a pronouncement, not an internal change.

Now, if you believe that justification means to infuse righteousness like the Roman Catholics teach, you've got a real problem with this passage. The Bible says in verse 29,

Scripture Reading — Luke 7:29

"And all the people that heard him,"

that is, 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."

Well, how do these people justify God? They were saying in light of God's law, we're sinners. God is holy in light of God's law. God is just. We're unjust. And God is right in condemning us. They were not infusing righteousness into God. They were just declaring that God was just and right and holy, and that's what justification is. Look in your Bibles to the book of Luke chapter 16 and verse 15. Luke chapter 16 and verse 15.

This one is very easily understood. "And he," that is Christ, "said unto them..." In fact, let's go back and read verse 14, just so you can see the Pharisees are involved. "And the Pharisees also, who were covetous, heard all these things and they derided him." That is, they were making fun of Christ. "And he said unto them, Ye," that is, you Pharisees, "ye are they who justify yourselves before men." "But God knoweth your hearts. For that which is highly esteemed among men is the abomination in the sight of God. Ye are they that justify yourselves in the sight of men." How were they justifying themselves? They were telling everybody they were righteous when they weren't. They were telling everybody they were holy when they weren't. They were telling everybody that they were not sinners when they were. They were justifying themselves.

You know, every one of us have a problem with that. How many of us, when we sin or do something wrong, throw up our hands and say, "I give up, I just sinned, I violated God's law, or I just did something wrong"? What most of us say is, "If Don had not said what he said, then I wouldn't have done what I did. It's Don's fault, it's not really mine." What do we do? We're justifying ourselves. We're giving an excuse or something, you know.

Justification vs. Condemnation

Romans 8:33-34 and 8:1 show justification and condemnation are opposites; God's justification cannot be overturned by man.

Now, let me dwell on something that I've already hit upon, but I want you to understand that justification is the antithesis or the opposite of condemnation. Hot and cold are opposites. Big and small are opposites. Justification and condemnation are opposites. And very clearly this ought to demonstrate once again that justification is a legal pronouncement. Look in your Bibles back to Romans chapter 8. And let's read verses 33 and 34. I'll cover this a little bit more in the future, because Lord willing, I want to deal with these five questions in this passage. But look in Romans chapter 8, verse 33.

Here's the question: "Who shall lay anything to the charge of God's elect?" Now watch this statement: "It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." So the Bible says that justification is the opposite of condemnation. And if God has justified us, then no one is going to condemn us.

Scripture Reading — Romans 8:33-34

Now look in your Bibles, Romans 8 and verse 1. Here it is in black and white: "There is therefore now no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the Spirit." There is no condemnation. So no man can come along and say, "Well, Chester, I pronounce you condemned" if God says you're justified. So it doesn't matter about man's pronouncements. What does that mean? It literally means the papal bulls are not worth the paper they're written on. The Pope can't condemn anybody that God justifies. Don't care what the Pope says. And you can rant and rave against a justified person all day long and cuss him and condemn him. That doesn't change anything. So condemnation and justification are opposites.

Now, let me show you, since we're in the book of Romans, another passage that is an equivalent expression. Look in Romans chapter 4 and verse 8. It does not use the word justify, but it is still an equivalent expression because it expresses very plainly the truth of justification. In fact, let's read verse 7. In fact, let's go back to verse 6. "Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, whose sins are covered. Blessed is the man to whom the Lord will not impute sin." Now, David said, "Blessed is the man to whom the Lord will not impute sin." That is, God will not charge sin to his account. Well, why will God not charge sin to his account? Because man's been justified.

Distinction from Regeneration and Sanctification

Justification differs from regeneration (internal, familial) and sanctification (progressive, moral), though they are inseparable in salvation.

Now, let me take the moment and distinguish for you the difference between justification and regeneration, and justification and sanctification. Now let me make a statement from the very beginning. Although I am distinguishing these truths, in reality, you cannot have one without the other. For the individual who is justified is regenerated and sanctified. You understand that? They go together, but they are not identical. They are not the same thing. For instance, justification differs from regeneration, although it is separately connected in several ways. Let me give you some of these ways. Regeneration is the act of the Father.

James 1:18,

Scripture Reading — James 1:18

"...of his own will begat he us with the word of truth."

Justification is the sentence of the judge. You remember Genesis 18? I think it's verse 25. Abraham asked, "...shall not the judge of all the earth do right?" God is the judge of all the earth. So regeneration is the act of the Father. Justification is the sentence of the judge. Regeneration gives me a place in God's family. Justification secures my standing before the throne of God. Regeneration is internal, being the impartation of divine life to the soul. Justification is external, being the imputation of Christ's obedience and righteousness to my account. Regeneration is internal and justification is external. In regeneration, I'm drawn in repentance to the Father's house. In justification, I'm given the best robe which fits me to live in the Father's house. So there's a difference now between regeneration and justification. Likewise, there is a difference between justification and sanctification.

Let me hit this one for you. Sanctification is moral and experiential. Justification is legal and judicial. Sanctification results from the operation of the Holy Spirit in me. Justification is based upon what Christ has done for me. Sanctification is gradual and progressive. Justification is instantaneous and immutable. Sanctification is slow. It takes a long time. Justification is instantaneous. Now, listen to me. I don't know if you're going to like this or not, but it's the absolute truth. Sanctification admits of degrees and it's never perfect in this life.

You ought to be more sanctified tomorrow than you are today, and you ought to be more sanctified next year than you are this year. But sanctification is never perfect in this life. But justification is complete. It is perfect and it admits no addition.

Now let me tell you something. No matter how great the Apostle Paul was and is, he is no more justified than Henry Klingler. Isn't that amazing? The same standing. The exact same standing. So justification then does not admit degrees. You're either justified or you're not. Sanctification concerns the state of the sinner. Justification concerns the standing of the sinner. Sanctification produces a moral transformation in character. Justification is a change of legal status. Now, justification is not the same as regeneration. Justification is not the same as sanctification.

But you can't have one without the other. You never find a man who is justified but never regenerated. You never find an individual who is justified but never sanctified. They all go together. And when you confuse these terms, or when you try to alienate one from the other by severing them, then you confound and confuse the doctrine of salvation. And I might add, you confound and confuse the saints of God as well. So, what is justification? Justification is the act of God whereby He forgives our sins, He counts us righteous freely by His grace, through faith in Jesus Christ on the ground, not of our own works, but only by the representative obedience and righteousness of Jesus Christ, and it's received by faith alone.

The Author of Justification

God alone is the author of justification, attributed to the Father, Son, and Holy Spirit, as seen in Romans 8:33, Acts 13:39, and 1 Corinthians 6:11.

Now, let me cover just one thing today for you, and that is the author of justification. Who is the author of justification? Well, look back in your Bibles to Romans chapter 8, Romans chapter 8, and I've emphasized this over and over, but let me emphasize it again. Romans 8, verse 30: "...moreover whom he," that is God, "did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified." Look in verse 33: "...who shall lay anything to the charge of God's elect? It is God that justifieth." So the author of justification is God alone. Justification is the work of God. I want to show you something. Justification is attributed in the Bible to God the Father, God the Son, and God the Holy Ghost. So if justification is the work of God, if each person of the divine Godhead is involved in it, that means each person is God. Look in Romans 8, verse 33. We just read it. "Who shall lay anything to the charge of God's elect? It is God that justifieth." So here, justification then is attributed to God the Father. If you will look in your Bibles to the book of Acts, chapter 13 and verse 39. Acts 13, verse 39.

Note, if you would please, what is said in this sermon. Acts 13, verse 39. In fact, let's read verse 38. Acts 13, verse 38:

Scripture Reading — Acts 13:38-39

"Be it known unto you therefore, men and brethren, that through this man,"

that is Jesus Christ,

Scripture Reading — Acts 13:38-39

"is preached unto you the forgiveness of sins, and by him,"

that is by Jesus Christ,

Scripture Reading — Acts 13:38-39

"all that believeth are justified from all things, from which ye could not be justified by the law of Moses."

So in Acts 13 verse 39, justification is attributed to God the Son. Then if you look in 1 Corinthians chapter 6 and verse 11, 1 Corinthians chapter 6 and verse 11, the Bible says, "And such were some of you," that is, you were wicked individuals. "But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God." So justification then is attributed to God the Father, God the Son, and God the Holy Ghost. You say, "Well, Brother Weaver, how can justification be the work of each person of the Godhead?" Well, God the Father justifies us as He pronounces us righteous in light of His law. God the Son justifies us as He imputes His righteousness which He worked out to us. And God the Holy Spirit justifies us as He clears up our justification and He seals us unto the day of redemption and gives us the assurance of His salvation. So very clearly, it's the work of God.

Now, let me just show you in the Scripture this again. I want you to turn in your Bibles to the book of Deuteronomy, chapter 32. Let me give you a passage and then show you how this is worked out. In fact, it is in one sense of the word, a statement of justification and also a statement of condemnation. Deuteronomy, chapter 32, and look in verse 39, look what God says. Deuteronomy 32, verse 39: "See now that I, even I, am he, and there is no God with me," says God. Watch, he says, "I kill and I make alive."

"I wound and I heal. Neither is there any that can deliver out of my hand." So it is God, then, who either justifies or condemns. It's God who either kills or makes alive. It's God who either wounds or heals.

Now look back in your Bibles to the book of Romans chapter 3. Let's go through this very quickly. Romans chapter 3. And look, if you would please, at verse 26. In fact, let's begin reading with verse 23. Romans 3 verse 23. He says, "For all have sinned and come short of the glory of God."

Now watch verse 24:

Scripture Reading — Romans 3:23-26

"Being justified freely by His grace through the redemption that is in Christ Jesus,"

and I'll cover this probably next week,

Scripture Reading — Romans 3:23-26

"whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are passed through the forbearance of God, to declare, I say at this time, his righteousness, watch, that he,"

God,

Scripture Reading — Romans 3:23-26

"might be just and the justifier of him that believeth in Jesus."

So God, then, is just when He justifies. And that's an explanation in and of itself. But God is the justifier of him that believeth in Jesus. Now look in your Bibles to verse 30. He says it again. Romans 3, verse 30: "Seeing it is one God who shall justify the circumcision by faith and the uncircumcision through faith." So it is one God who justifies. Look in your Bibles to 1 Corinthians 1 and verse 30. 1 Corinthians 1, verse 30, he says, "But of him," that is God the Father, "are ye in Christ Jesus, who of God is made unto us wisdom and righteousness and sanctification and redemption." Now, when the Bible says that Jesus Christ has made unto us righteousness, that is another way of saying that Jesus Christ has made unto us justification. Because it is by His righteousness that we are justified. And then if you look at Hebrews chapter 12 and verse 23. Hebrews chapter 12 and verse 23. The Bible says here, "To the general assembly and church of the firstborn, which are written in heaven, to God the judge of all, and to the spirits of just men," or justified men, "made perfect." So justification then is an act of God.

So God is the author of justification. Now let me make some applications just based upon this one truth that God is the author of justification. The first one is this: if God is the author of justification, and since justification is a declaration of God, it means it is a declaration that none can cancel and none can alter. Look back in Romans 8, in verse 33. Like I say, I'll cover this more several weeks in advance.

Applications of God as Author

Since God authors justification, it is unalterable, based on truth and reality in Christ, and grounded in grace alone.

But he asked this: "Who shall lay anything to the charge of God's elect? It is God that justifieth." Now, I want you to stop and think about this. Since God is the author of justification, it is a declaration that none can cancel and none can change. No man can alter it. You know, Brother Chester and I might get into a lawsuit. We might be suing some governmental body or something because of their unconstitutional acts. And we can have them in a district court. And guess what? The court can rule in our favor.

And we're so happy and we're so excited that we finally won one. But the other side can appeal and take it to an appellate court. And the higher court can reverse the lower court's ruling, and guess what? We lost. Or we could win in the lower court and the appellate court, and they could appeal it by writ of certiorari to the Supreme Court, and the Supreme Court reverse it. Or change it and alter it. But it doesn't work that way with God's legal pronouncements. When God justifies us, when God pronounces us righteous, there is no man, there is no demon, there is no devil, there is no world, there is no flesh, there is nothing that can cancel or change or alter God's declaration. So when He asked, and I'll cover it later, like I said, "Who is he that condemneth? It is God that justifieth." God's legal pronouncement.

He is the judge of all the earth. Secondly, listen to this. God is the author of justification. And since justification is a declaration of a legal fact, it is a legal pronouncement. Since God is the author of justification, it means, therefore, that it is a legal pronouncement that is based upon truth and reality.

Now, all through the Bible, God said the man that condemneth the just and the man that justifieth the wicked, even they both were an abomination unto God. Why? Because when you condemn the just, and when you justify the wicked, it is not a sentence that is based upon truth or righteousness or reality. I don't know about you, but this ought to excite you. Because when God justifies us in Christ Jesus, it is that which is based upon truth. It is that which is based upon reality. You remember back in Romans 3, He said that He might be just and the justifier of him that believeth in Jesus Christ. Well, how can He be just? How can God look at us? We're sinners. We're wicked. We've violated God's law. We transgressed. How can God look at us and look at His holy law and say, "I pronounce you righteous"? Is that just? Not if that's all God did, it would not be. But that's not all that God has done. God has set forth His Son, Jesus Christ, to be a propitiation for our sins.

Jesus Christ not only died, Jesus Christ lived a perfect, holy life. He kept all of the law of God. He said, "I only do always those things which please my Father." And Jesus Christ worked out a perfect righteousness. And what God has done is this: God has taken His Son, His sinless, only begotten Son, and sent Him forth to be a propitiation for our sins. Christ died as our substitute. And God says, "Since my wrath has fallen upon Him, and since His righteousness now is imputed to you, who before were a wicked, ungodly sinner, I look at you now, not as what you were, but what you are in my Son, and I compare you now to my law, and I find you holy and righteous, and so I justify you." And God's sentence is a sentence that is based upon truth and reality. And thirdly, we'll see this more next week, but since God is the author of justification, it is a declaration that is based upon grace. We are the ones who have foully revolted against God.

We are the ones that deserve condemnation and everything attached to it. But it was God's grace and God's mercy that God sent Christ. It was God's grace and God's mercy that He sent His Word. It was God's grace and God's mercy that He sent the Holy Spirit to convict us and enlighten us and draw us. Everything is based solely upon the grace of God. That's why Paul wrote, "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." What does it mean when he says, "Whom he called, he justified"? Basically, foundationally, it means that God looked at us, and he looked at his law, and He doesn't see us as we are in and of ourselves. He sees us as what we are in Christ. And then he compares us in Christ to his law. And he says, "Not guilty. Justified. You're not a violator. You're not a transgressor. In light of my law. Because you're now in Christ."

Study Guide

Major Themes

Justification as a Legal Declaration

Summary: Justification is a forensic, judicial act where God declares a sinner righteous based on Christ's work, not an infusion of righteousness.

Evidence: Weaver states, 'Justification is a judicial term. It is a legal term. It is a forensic term.' and cites Deuteronomy 25:1 and Proverbs 17:15.

God as the Sole Author of Justification

Summary: Justification is exclusively God's work, attributed to the Father, Son, and Holy Spirit, and cannot be altered by any human authority.

Evidence: Weaver says, 'The author of justification is God alone.' and references Romans 8:33, Acts 13:39, and 1 Corinthians 6:11.

The Centrality of Justification to the Gospel

Summary: Justification by faith is the core doctrine that distinguishes a standing church from a falling one, essential for assurance and evangelism.

Evidence: Weaver quotes Luther: 'The doctrine of justification by faith is the article of the standing or the falling church.' and links it to revivals.

Distinction from Regeneration and Sanctification

Summary: Justification is legal and external, while regeneration is internal and sanctification is progressive; they are distinct but inseparable.

Evidence: Weaver explains, 'Regeneration is internal... Justification is external... Sanctification is gradual and progressive.'

Justification Based on Grace Alone

Summary: Justification is an act of God's free grace, not based on human works, but solely on Christ's obedience and satisfaction.

Evidence: Weaver says, 'Everything is based solely upon the grace of God.' and cites Ephesians 2:8-9.

Key Arguments

Justification is forensic, not transformative

Summary: Justification does not change a person internally but changes their legal standing before God's law.

Evidence: Weaver argues, 'Justification does not refer to any subjective change... It is solely an objective change that relates to our standing in the law of God.'

Justification and condemnation are opposites

Summary: As legal terms, justification and condemnation are mutually exclusive; God's justification precludes any condemnation.

Evidence: Weaver states, 'Justification is the antithesis or the opposite of condemnation.' and cites Romans 8:1, 33-34.

God's justification is unalterable

Summary: Since God is the supreme judge, His declaration of justification cannot be appealed or reversed by any higher authority.

Evidence: Weaver says, 'When God justifies us... there is no man, there is no demon... that can cancel or change or alter God's declaration.'

Justification is grounded in Christ's righteousness

Summary: God can justly justify sinners because Christ's perfect obedience and satisfaction are imputed to them.

Evidence: Weaver explains, 'God has taken His Son... Christ died as our substitute... His righteousness now is imputed to you.'

Justification is received by faith alone

Summary: The means of receiving justification is faith alone, apart from works or human merit.

Evidence: Weaver includes in his definition, 'received by faith alone' and later prays, 'We're justified by grace through faith alone.'

Scripture References

Romans 8:28-30

Context: Weaver reads the passage as the foundation for the series, focusing on 'whom he called, them he also justified.'

Job 25:4

Context: Used to pose the age-old question, 'How then can a man be justified with God?'

Romans 1:16-17

Context: Shows the gospel answers the question of justification, revealing God's righteousness from faith to faith.

Ephesians 1:6, 12, 14

Context: Demonstrates that justification is for the praise of God's glory.

Deuteronomy 25:1

Context: Illustrates justification as a legal pronouncement by judges who 'justify the righteous and condemn the wicked.'

Proverbs 17:15

Context: Shows that justifying the wicked is an abomination, proving justification is a declaration, not an infusion.

Luke 7:29

Context: The people 'justified God' by declaring His justice, not by infusing righteousness into Him.

Luke 16:15

Context: Pharisees justified themselves before men, meaning they declared themselves righteous falsely.

Romans 8:33-34

Context: God justifies; no one can condemn, showing justification and condemnation as opposites.

Romans 8:1

Context: There is no condemnation for those in Christ, reinforcing the finality of justification.

Romans 4:6-8

Context: David describes blessedness of imputed righteousness without works, equivalent to justification.

James 1:18

Context: Regeneration is the act of the Father, distinct from justification.

Acts 13:38-39

Context: Justification is attributed to God the Son; believers are justified by Christ from all things.

1 Corinthians 6:11

Context: Justification is attributed to the Spirit; believers are justified in the name of Jesus and by the Spirit.

Deuteronomy 32:39

Context: God alone kills and makes alive, illustrating His sole authority to justify or condemn.

Romans 3:23-26

Context: God is just and the justifier of those who believe in Jesus, through Christ's propitiation.

Romans 3:30

Context: One God justifies both circumcision and uncircumcision through faith.

1 Corinthians 1:30

Context: Christ is made unto us righteousness, synonymous with justification.

Hebrews 12:23

Context: The spirits of just men made perfect, referring to justified believers.

Ephesians 2:8-9

Context: Salvation by grace through faith, not of works, underscoring justification by grace alone.

Historical References

Martin Luther and the Reformation

Context: Weaver cites Luther's statement that justification by faith is the article of the standing or falling church, and notes the doctrine's role in the Reformation.

Roman Catholic Church teaching on justification

Context: Weaver contrasts the biblical view with the Roman Catholic doctrine of infused righteousness, calling it unbiblical and blasphemous.

Buchanan (Puritan writer)

Context: Weaver quotes Buchanan on the preparation for studying justification: a conscience impressed with sinfulness.

Dark Ages and Evangelism

Context: Weaver states there was no evangelism during the Dark Ages due to ignorance of the Word and justification, and that evangelism began after the Reformation.

Important Quotes

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

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

How then can a man be justified with God?

Significance: This question from Job 25:4 frames the fundamental human dilemma that the gospel of justification answers.

Justification is an act of God's free grace unto sinners, in which He pardoneth all their sins, accepteth and accounteth their persons righteous in His sight, not for anything done by them or wrought in them, but only 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, outlining its author, source, subjects, essence, ground, method, and means.

Justification does not refer to any subjective change that is wrought in a person's disposition. It is solely an objective change that relates to our standing in the law of God.

Significance: This clarifies the forensic nature of justification, distinguishing it from Roman Catholic and experiential views.

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

Significance: Proverbs 17:15 is used to prove that justification is a legal declaration, not an infusion, since declaring the wicked innocent is an abomination.

It is God that justifieth. Who is he that condemneth?

Significance: Romans 8:33-34 emphasizes God's sole authority to justify and the impossibility of condemnation for the justified.

Discussion Questions

Why does Martin Luther call justification by faith 'the article of the standing or falling church'? How does this apply to churches today?

Context: Weaver introduces Luther's quote to emphasize the doctrine's centrality.

How does the question in Job 25:4, 'How then can a man be justified with God?' relate to the gospel message in Romans 1:16-17?

Context: Weaver connects the Old Testament question with the New Testament answer.

What is the difference between justification as a legal declaration and the Roman Catholic view of infused righteousness? Why does it matter?

Context: Weaver contrasts the biblical forensic view with the Catholic transformative view.

How does understanding justification as the opposite of condemnation affect a believer's assurance of salvation?

Context: Weaver explains the antithesis using Romans 8:1 and 33-34.

In what ways are justification, regeneration, and sanctification distinct yet inseparable? Why is it important not to confuse them?

Context: Weaver distinguishes these aspects of salvation while affirming their unity.

What does it mean that God is the author of justification, and how does this truth provide comfort and security?

Context: Weaver discusses God as the sole author and the implications of His unalterable declaration.

How can God be just and yet justify sinners? What role does Christ's righteousness play?

Context: Weaver explains the ground of justification in Christ's obedience and satisfaction.

Why is it essential that justification is received by faith alone, apart from works? How does this guard against self-righteousness?

Context: Weaver emphasizes 'faith alone' in his definition and concluding prayer.

Applications

Rest in the unalterable verdict of God

Summary: Since God is the author of justification, believers can have full assurance that no one can cancel or change their righteous standing.

Evidence: Weaver says, 'When God justifies us... there is nothing that can cancel or change or alter God's declaration.'

Reject self-justification and trust in Christ alone

Summary: Justification is not by works or self-excusing, but solely by faith in Christ's righteousness; believers should cease trying to justify themselves.

Evidence: Weaver notes, 'man cannot justify himself' and 'We're justified by grace through faith alone.'

Glorify God for His grace in justification

Summary: Understanding justification leads to praising God's glory, as it displays His grace and justice perfectly in Christ.

Evidence: Weaver states, 'never is the glory of God more fully displayed than in the method which God justifies sinners.'

Distinguish justification from progressive sanctification

Summary: Believers should not confuse their standing (perfect justification) with their state (imperfect sanctification), avoiding despair or pride.

Evidence: Weaver explains, 'Sanctification admits of degrees... justification is complete.'

Proclaim the gospel of justification to the lost

Summary: Since justification is the hope of sinners, believers should share the message that God justifies the ungodly through faith in Christ.

Evidence: Weaver says, 'The hope of sinners is the mercy and the grace of God who justifies and saves.'

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-04T15:42:55Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-05T19:22:12Z

Clean Transcript

Romans 8:28-39 Series - Part 9

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

Romans chapter 8, let's begin reading with verse 28. "And we know that all things work together for good to them that love God, to them who are called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified." So we have been on this passage now approximately two months, and I've covered a great many truths concerning Romans chapter 8 and verse 28 and also verse 29. And we've been working our way through verse 30, and we've covered predestination, we've covered foreknowledge, and I'd already covered calling earlier, so I was not necessarily going to repeat that. But in verse 30, it says, "...and whom he called, them he also justified."
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And so I wanted to take at least a couple of Sundays and explain justification. And let me just go ahead and say that the message today will only be an introduction to and maybe cover one point of the message that I want to bring. So the main body of the message will be during the next service. So I want you to look at verse 30. It says, "...moreover, whom he did predestinate, them he also called; whom he called, them he also justified."
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Now, justification by faith is the doctrine, the grand, great, and glorious doctrine that God used during what is known as the Reformation. It was this doctrine that God used to bring light to multitudinous numbers of people. It was this doctrine that God used to bring men out of darkness into his marvelous light. Martin Luther, one of the leading reformers, said this: "The doctrine of justification by faith is the article of the standing or the falling church." So what he was saying is this: to the degree that a church understands justification by faith, it is either a standing or a falling church. If they really comprehend it and grasp it, then the church stands. But if the church does not comprehend it and grasp it, then it is a falling church. So basically what Martin Luther would say is this: if you want to be able to examine the health of a church, if you want to see how prosperous they are spiritually speaking, then you would need to examine their understanding of the concept of justification by faith.
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Now, I want you to turn in your Bibles just to two passages, and let me use them as an introduction. And that is Job chapter 25 and Romans chapter 1. Because I want you to see that there has been a basic question all down through the ages. And here is this basic question that is asked. In the book of Job, chapter 25, and note if you would please, verse 4. Job, chapter 25, and note if you would please, verse 4. Note what the Word of God says. Job 25, verse 4: "How then can a man be justified with God?"
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"Or how can he be clean that is born of a woman?" So the basic question is, "How then can a man be justified with God?"
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Now, if you look in your Bibles to the book of Romans chapter 1, and let's read verses 16 and 17, I want you to understand that the gospel is the answer to this question. This age-old question, "How then can a man be justified with God?" is answered by the gospel of the Lord Jesus Christ. Paul says in Romans chapter 1 and verse 16, "For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to every one that believeth, to the Jew first and also to the Greek." Watch. "For therein," that is in the gospel, "is the righteousness of God revealed from faith to faith, as it is written, The just shall live by faith."
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So it is very clear then, if you and I are in error on the doctrine of justification by faith, we are going to be in error on a number of other vital points in the Bible. If we are wrong on the doctrine of justification by faith, we will be unbiblical in our Christology, that is, the doctrine of Christ. If we are wrong on justification by faith, we will be in error in our theology, that is, our doctrine of God. If we are in error on justification by faith, we will be in error on soteriology, that is the doctrine of salvation. If we are in error on justification by faith, we will be in error in anthropology, that is, the doctrine of man. And if you're in error on justification by faith, there is no way in the world that anyone can have any real, genuine assurance of salvation.
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So Luther was right in one sense of the word when he says justification by faith is indeed the article of the standing or the falling church. Now, this doctrine of justification is important for two very obvious reasons. Number one is this: it is indeed important for the glory of God, for the glory of God. Of course, the Bible teaches everything is done for his honor and for his glory. The Bible tells us in the book of Luke chapter 2 and verse 14.
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Let me just read it. When our Lord was born, the angelic host was singing, "Glory to God in the highest, and on earth peace, goodwill toward men." So this doctrine is important, first of all, for the glory of God, and secondly, for the good of men. So he says, "Glory to God in the highest, and on earth peace, goodwill toward men."
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Now, the Bible teaches us that God's works in creation, providence, and redemption are the manifestation of God's glory to His rational creatures, to the end that His creatures may praise and glorify Him. For instance, look in your Bibles, if you would, to the book of Ephesians chapter 1. We've been there many times, but let me show you several other verses that will reveal the fact that this doctrine is important for God's honor and God's glory. Ephesians 1 and verse 6. Note what the Bible says: "To the praise of the glory of His grace, wherein He hath made us accepted in the Beloved." So it is the praise of the glory of His grace. Look in verse 12: "That we should be to the praise of His glory, who first trusted in Christ." And then in verse 14: "Who is the earnest of our inheritance unto the redemption of the purchased possession, unto the praise of His glory." So God's great salvation, God's justification by faith, is for His own honor and glory, and never is the glory of God more fully displayed than in the method which God justifies sinners.
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So if you do not understand justification by faith, in essence, you rob God of His honor and His glory, because justification by faith is associated with the glory of God. Secondly, this doctrine is important for the good of men. And when I say the good of men, I refer, first of all, to those who have been called into God's great salvation, because the Bible tells us that the gospel is the power of God. It's that power that brings us out of darkness into His marvelous light. It's that power that makes us the child of God. And it is also for the good of men, not only those that are called, but of those who are yet to be called.
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So what is the hope of sinners? The hope of sinners is the mercy and the grace of God who justifies and saves. You know, an interesting truth is this: there was no evangelism during the Dark Ages. Why? Well, men did not know the Word of God, they did not know the Gospel, and they had no hope. Evangelism really began after the Great Reformation and during that Reformation, but the big thrust really began after men began to understand the doctrine of justification by faith. And if you will study all of the major leading revivals that have ever occurred in this country or any other country, you will find that one of the leading truths was the doctrine of justification by faith. So let's begin today by asking, what is justification?
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Let me give you a definition. It's a rather lengthy definition. And I'm going to cover most of this definition, not this week, but next week. But let me just break it down for you. Justification is an act of God's free grace unto sinners, in which He pardoneth all their sins, accepteth and accounteth their persons righteous in His sight, not for anything done by them or wrought in them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them and received by faith alone. Now, let me just break this down for you. Here's basically the outline that I'm going to be using. Justification is an act of God. That is, God is the author. Secondly, justification is an act of God's free grace. There's the source of justification. Thirdly, justification is an act of God's free grace unto sinners. There's the subjects of justification. Justification is an act of God's free grace unto sinners in which He pardoneth all their sins, accepteth and accounteth their persons righteous in His sight.
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There is the essence of justification. Not for anything wrought in them or done by them, but only for the perfect obedience and full satisfaction of Christ. There is the ground for justification. By God imputed to them, there is the method of justification, and received by faith alone, there is the means of justification. So it is basically this definition that I'm going to be explaining and showing to you from the Word of God.
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Now, Buchanan, who was a godly Puritan, said this: "The best preparation for the study of the doctrine of justification by faith is neither great intellectual ability nor great scholastic learning, but a conscience that is impressed with a sense of our actual condition as sinners before God." What was he saying? If you really want to learn justification by faith, you don't really need a great intellectual acumen. What you need is a conscience that has been made aware of the fact that we are sinners exceedingly before God. Now listen, folks, if we need justification, that means then that we are in a state of condemnation. If we are condemned, that means we are guilty before God.
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And by the way, there are only two states. You're either justified or you're condemned. One or the other. There's no in-between. I heard someone say that being saved is like being pregnant. Either you are or you're not, there's no in-between. And that's the truth. And being justified versus being condemned is one or the other. There is no in-between. So what in the world does the word justify mean? What do we mean when we say that God justifies the ungodly? What is justification? What does it mean when it says, "Those whom He called, He justified"? Well, let me tell you that to justify someone is to declare or pronounce them righteous in light of God's law.
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Let me be a little more specific. Justification is a judicial term. It is a legal term. It is a forensic term. It is a term of the law courts. That's why we refer to our court system as the judicial system. Let's suppose that Ed was charged with robbing a bank. There is an indictment against him. He is brought before the judge and the jury. And guess what?
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At that trial, he is either justified or condemned. He's either justified and found not guilty, or he's condemned and found guilty. So justification, then, has to do with the legal aspect of salvation.
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Now, I want to emphasize something. And I'll emphasize it more next week. But justification does not refer to any subjective change that is wrought in a person's disposition. It is solely an objective change that relates to our standing in the law of God. So justification, then, does not refer to any subjective change. Let me make it clear. Justification does not do anything in a sinner. Justification is not experiential. Justification does not change moral righteousness, or moral character, I should say. Justification is not the infusing of righteousness.
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Now, the Roman Catholic Church teaches that. The Roman Catholics say that if you're justified, you have been infused with righteousness. I'm going to show you in just a moment how that is not only unbiblical, but it is absolutely blasphemous. So justification has a legal side. It is objective. It is not experiential. It has nothing to do in us. So literally what justification is, is this: it is a change of status whereby one who being guilty before God and therefore under a deserving sentence of condemnation before God and His law and subject to eternal banishment and punishment is brought out from that standing and brought before God to a standing of not guilty and of being holy in the sight of God. So remember, it is a legal pronouncement. Now, let me show you the Scriptures.
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Look in your Bibles, first of all, to the book of Deuteronomy, chapter 25 and verse 1. Deuteronomy, chapter 25 and verse 1. So if someone tells you, "Well, Brother Weaver, I don't feel justified," there's a reason why you don't feel it. It's not subjective. It's objective. OK, look in Deuteronomy chapter 25 and verse 1, just to show you that justification is a legal pronouncement. He says, "If there be a controversy between men and they come into judgment that the judges may judge them, then they," that is, the judges, "shall justify the righteous and condemn the wicked." Well, how in the world do judges justify the righteous?
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Do they infuse righteousness into them? Do they make them righteous? Well, of course not. They just simply recognize that the person has not sinned in light of the law, and they declare him to be innocent. Well, how do they condemn the wicked? Do they make the wicked guilty? Do they make the wicked evil? Well, of course not. Do they infuse wickedness in him? No. They just realize before the law he's violated that law, he's broken the law, he's transgressed it, and they declare him to be so.
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So justification and its opposite, condemnation, are both legal terms. Look in your Bibles to the book of Proverbs chapter 17. Proverbs 17 and verse 15. Proverbs 17 and verse 15. Look what the Bible says, Proverbs 17, verse 15: "He that justifieth the wicked and he that condemneth the just, even they both are an abomination to the Lord."
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Now, remember, the word abomination means a stench in God's nostrils. How in the world, then, does a man become an abomination to God when he justifies the wicked? Well, now let me tell you something. If justification means to infuse righteousness into, well, justifying the wicked then certainly would not be a bad thing, would it? Because he'd be making the wicked righteous. Well, what does he mean? "He that justifieth the wicked." That is, he that pronounces the wicked innocent when he's guilty.
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And then he says, "...and he that condemneth the just." That is, he pronounces a man as condemned when he knows the man is innocent. He said even both of these are abominations to the Lord. So if you justify someone when they're guilty, or if you condemn someone when they're innocent, that legal declaration is an abomination in the sight of God. So it does not mean infusing anything, it just simply means a legal declaration.
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Look in your Bibles to the book of Luke chapter 7. Luke 7 verse 29.
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Now, if you believe that justification means to infuse righteousness like the Roman Catholics teach, you've got a real problem with this passage. The Bible says in verse 29, "And all the people that heard him," that is, John the Baptist, "and all the people that heard him and the publicans justified God, being baptized with the baptism of John." Well, how do these people justify God? They were saying in light of God's law, we're sinners. God is holy in light of God's law. God is just. We're unjust. And God is right in condemning us. They were not infusing righteousness into God. They were just declaring that God was just and right and holy, and that's what justification is. Look in your Bibles to the book of Luke chapter 16 and verse 15. Luke chapter 16 and verse 15.
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This one is very easily understood. "And he," that is Christ, "said unto them..." In fact, let's go back and read verse 14, just so you can see the Pharisees are involved. "And the Pharisees also, who were covetous, heard all these things and they derided him." That is, they were making fun of Christ. "And he said unto them, Ye," that is, you Pharisees, "ye are they who justify yourselves before men."
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"But God knoweth your hearts. For that which is highly esteemed among men is the abomination in the sight of God. Ye are they that justify yourselves in the sight of men." How were they justifying themselves? They were telling everybody they were righteous when they weren't. They were telling everybody they were holy when they weren't. They were telling everybody that they were not sinners when they were. They were justifying themselves.
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You know, every one of us have a problem with that. How many of us, when we sin or do something wrong, throw up our hands and say, "I give up, I just sinned, I violated God's law, or I just did something wrong"? What most of us say is, "If Don had not said what he said, then I wouldn't have done what I did. It's Don's fault, it's not really mine." What do we do? We're justifying ourselves. We're giving an excuse or something, you know.
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But you see, the truth is, man cannot justify himself, which I'm going to cover just a little bit later. So justification then, basically speaking, is nothing more than a legal declaration. It is a legal pronouncement in light of the standard of the law of God.
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Now, let me dwell on something that I've already hit upon, but I want you to understand that justification is the antithesis or the opposite of condemnation. Hot and cold are opposites. Big and small are opposites. Justification and condemnation are opposites. And very clearly this ought to demonstrate once again that justification is a legal pronouncement. Look in your Bibles back to Romans chapter 8. And let's read verses 33 and 34. I'll cover this a little bit more in the future, because Lord willing, I want to deal with these five questions in this passage. But look in Romans chapter 8, verse 33.
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Here's the question: "Who shall lay anything to the charge of God's elect?" Now watch this statement: "It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." So the Bible says that justification is the opposite of condemnation. And if God has justified us, then no one is going to condemn us.
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Now look in your Bibles, Romans 8 and verse 1. Here it is in black and white: "There is therefore now no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the Spirit." There is no condemnation. So no man can come along and say, "Well, Chester, I pronounce you condemned" if God says you're justified. So it doesn't matter about man's pronouncements. What does that mean?
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It literally means the papal bulls are not worth the paper they're written on. The Pope can't condemn anybody that God justifies. Don't care what the Pope says. And you can rant and rave against a justified person all day long and cuss him and condemn him. That doesn't change anything. So condemnation and justification are opposites.
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Now, let me show you, since we're in the book of Romans, another passage that is an equivalent expression. Look in Romans chapter 4 and verse 8. It does not use the word justify, but it is still an equivalent expression because it expresses very plainly the truth of justification. In fact, let's read verse 7. In fact, let's go back to verse 6. "Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, whose sins are covered. Blessed is the man to whom the Lord will not impute sin." Now, David said, "Blessed is the man to whom the Lord will not impute sin." That is, God will not charge sin to his account. Well, why will God not charge sin to his account? Because man's been justified.
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He's been declared righteous in light of the law. Now, the whole book of Romans is really dealing with this principle. In fact, in Romans chapter 1 and verse 18, the Bible says, "For the wrath of God is revealed from heaven against ungodly men who hold the truth down." That is, they suppress it, they hold it back. So the wrath of God is revealed from heaven. When you get to Romans chapter 2, he says men are condemned. Romans chapter 3, men are condemned. When you get to Romans chapter 4 and the latter part of chapter 3, he begins his argument on justification by faith. So the whole context shows you that justification is a legal pronouncement in light of the law and condemnation is a legal pronouncement in light of the law. So justification is a passing of a sentence, just like condemnation is the passing of a sentence.
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Now, let me take the moment and distinguish for you the difference between justification and regeneration, and justification and sanctification. Now let me make a statement from the very beginning. Although I am distinguishing these truths, in reality, you cannot have one without the other. For the individual who is justified is regenerated and sanctified. You understand that? They go together, but they are not identical. They are not the same thing. For instance, justification differs from regeneration, although it is separately connected in several ways. Let me give you some of these ways. Regeneration is the act of the Father.
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James 1:18, "...of his own will begat he us with the word of truth." Justification is the sentence of the judge. You remember Genesis 18? I think it's verse 25. Abraham asked, "...shall not the judge of all the earth do right?" God is the judge of all the earth. So regeneration is the act of the Father. Justification is the sentence of the judge. Regeneration gives me a place in God's family. Justification secures my standing before the throne of God. Regeneration is internal, being the impartation of divine life to the soul. Justification is external, being the imputation of Christ's obedience and righteousness to my account. Regeneration is internal and justification is external. In regeneration, I'm drawn in repentance to the Father's house. In justification, I'm given the best robe which fits me to live in the Father's house. So there's a difference now between regeneration and justification. Likewise, there is a difference between justification and sanctification.
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Let me hit this one for you. Sanctification is moral and experiential. Justification is legal and judicial. Sanctification results from the operation of the Holy Spirit in me. Justification is based upon what Christ has done for me. Sanctification is gradual and progressive. Justification is instantaneous and immutable. Sanctification is slow. It takes a long time. Justification is instantaneous. Now, listen to me. I don't know if you're going to like this or not, but it's the absolute truth. Sanctification admits of degrees and it's never perfect in this life.
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You ought to be more sanctified tomorrow than you are today, and you ought to be more sanctified next year than you are this year. But sanctification is never perfect in this life. But justification is complete. It is perfect and it admits no addition.
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Now let me tell you something. No matter how great the Apostle Paul was and is, he is no more justified than Henry Klingler. Isn't that amazing? The same standing. The exact same standing. So justification then does not admit degrees. You're either justified or you're not. Sanctification concerns the state of the sinner. Justification concerns the standing of the sinner. Sanctification produces a moral transformation in character. Justification is a change of legal status. Now, justification is not the same as regeneration. Justification is not the same as sanctification.
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But you can't have one without the other. You never find a man who is justified but never regenerated. You never find an individual who is justified but never sanctified. They all go together. And when you confuse these terms, or when you try to alienate one from the other by severing them, then you confound and confuse the doctrine of salvation. And I might add, you confound and confuse the saints of God as well. So, what is justification? Justification is the act of God whereby He forgives our sins, He counts us righteous freely by His grace, through faith in Jesus Christ on the ground, not of our own works, but only by the representative obedience and righteousness of Jesus Christ, and it's received by faith alone.
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Now, let me cover just one thing today for you, and that is the author of justification. Who is the author of justification? Well, look back in your Bibles to Romans chapter 8, Romans chapter 8, and I've emphasized this over and over, but let me emphasize it again. Romans 8, verse 30: "...moreover whom he," that is God, "did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified." Look in verse 33: "...who shall lay anything to the charge of God's elect? It is God that justifieth." So the author of justification is God alone. Justification is the work of God.
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I want to show you something. Justification is attributed in the Bible to God the Father, God the Son, and God the Holy Ghost. So if justification is the work of God, if each person of the divine Godhead is involved in it, that means each person is God. Look in Romans 8, verse 33. We just read it. "Who shall lay anything to the charge of God's elect? It is God that justifieth." So here, justification then is attributed to God the Father. If you will look in your Bibles to the book of Acts, chapter 13 and verse 39. Acts 13, verse 39.
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Note, if you would please, what is said in this sermon. Acts 13, verse 39. In fact, let's read verse 38. Acts 13, verse 38: "Be it known unto you therefore, men and brethren, that through this man," that is Jesus Christ, "is preached unto you the forgiveness of sins, and by him," that is by Jesus Christ, "all that believeth are justified from all things, from which ye could not be justified by the law of Moses." So in Acts 13 verse 39, justification is attributed to God the Son. Then if you look in 1 Corinthians chapter 6 and verse 11, 1 Corinthians chapter 6 and verse 11, the Bible says, "And such were some of you," that is, you were wicked individuals. "But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God." So justification then is attributed to God the Father, God the Son, and God the Holy Ghost. You say, "Well, Brother Weaver, how can justification be the work of each person of the Godhead?" Well, God the Father justifies us as He pronounces us righteous in light of His law. God the Son justifies us as He imputes His righteousness which He worked out to us. And God the Holy Spirit justifies us as He clears up our justification and He seals us unto the day of redemption and gives us the assurance of His salvation. So very clearly, it's the work of God.
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Now, let me just show you in the Scripture this again. I want you to turn in your Bibles to the book of Deuteronomy, chapter 32. Let me give you a passage and then show you how this is worked out. In fact, it is in one sense of the word, a statement of justification and also a statement of condemnation. Deuteronomy, chapter 32, and look in verse 39, look what God says. Deuteronomy 32, verse 39: "See now that I, even I, am he, and there is no God with me," says God. Watch, he says, "I kill and I make alive."
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"I wound and I heal. Neither is there any that can deliver out of my hand." So it is God, then, who either justifies or condemns. It's God who either kills or makes alive. It's God who either wounds or heals.
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Now look back in your Bibles to the book of Romans chapter 3. Let's go through this very quickly. Romans chapter 3. And look, if you would please, at verse 26. In fact, let's begin reading with verse 23. Romans 3 verse 23. He says, "For all have sinned and come short of the glory of God."
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Now watch verse 24: "Being justified freely by His grace through the redemption that is in Christ Jesus," and I'll cover this probably next week, "whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are passed through the forbearance of God, to declare, I say at this time, his righteousness, watch, that he," God, "might be just and the justifier of him that believeth in Jesus." So God, then, is just when He justifies.
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And that's an explanation in and of itself. But God is the justifier of him that believeth in Jesus.
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Now look in your Bibles to verse 30. He says it again. Romans 3, verse 30: "Seeing it is one God who shall justify the circumcision by faith and the uncircumcision through faith." So it is one God who justifies. Look in your Bibles to 1 Corinthians 1 and verse 30. 1 Corinthians 1, verse 30, he says, "But of him," that is God the Father, "are ye in Christ Jesus, who of God is made unto us wisdom and righteousness and sanctification and redemption." Now, when the Bible says that Jesus Christ has made unto us righteousness, that is another way of saying that Jesus Christ has made unto us justification. Because it is by His righteousness that we are justified. And then if you look at Hebrews chapter 12 and verse 23. Hebrews chapter 12 and verse 23. The Bible says here, "To the general assembly and church of the firstborn, which are written in heaven, to God the judge of all, and to the spirits of just men," or justified men, "made perfect." So justification then is an act of God.
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So God is the author of justification. Now let me make some applications just based upon this one truth that God is the author of justification. The first one is this: if God is the author of justification, and since justification is a declaration of God, it means it is a declaration that none can cancel and none can alter. Look back in Romans 8, in verse 33. Like I say, I'll cover this more several weeks in advance.
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But he asked this: "Who shall lay anything to the charge of God's elect? It is God that justifieth."
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Now, I want you to stop and think about this. Since God is the author of justification, it is a declaration that none can cancel and none can change. No man can alter it. You know, Brother Chester and I might get into a lawsuit. We might be suing some governmental body or something because of their unconstitutional acts. And we can have them in a district court. And guess what? The court can rule in our favor.
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And we're so happy and we're so excited that we finally won one. But the other side can appeal and take it to an appellate court. And the higher court can reverse the lower court's ruling, and guess what? We lost. Or we could win in the lower court and the appellate court, and they could appeal it by writ of certiorari to the Supreme Court, and the Supreme Court reverse it.
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Or change it and alter it. But it doesn't work that way with God's legal pronouncements. When God justifies us, when God pronounces us righteous, there is no man, there is no demon, there is no devil, there is no world, there is no flesh, there is nothing that can cancel or change or alter God's declaration. So when He asked, and I'll cover it later, like I said, "Who is he that condemneth? It is God that justifieth." God's legal pronouncement.
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He is the judge of all the earth. Secondly, listen to this. God is the author of justification. And since justification is a declaration of a legal fact, it is a legal pronouncement. Since God is the author of justification, it means, therefore, that it is a legal pronouncement that is based upon truth and reality.
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Now, all through the Bible, God said the man that condemneth the just and the man that justifieth the wicked, even they both were an abomination unto God. Why? Because when you condemn the just, and when you justify the wicked, it is not a sentence that is based upon truth or righteousness or reality. I don't know about you, but this ought to excite you. Because when God justifies us in Christ Jesus, it is that which is based upon truth. It is that which is based upon reality. You remember back in Romans 3, He said that He might be just and the justifier of him that believeth in Jesus Christ. Well, how can He be just? How can God look at us? We're sinners. We're wicked. We've violated God's law. We transgressed. How can God look at us and look at His holy law and say, "I pronounce you righteous"? Is that just? Not if that's all God did, it would not be. But that's not all that God has done. God has set forth His Son, Jesus Christ, to be a propitiation for our sins.
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Jesus Christ not only died, Jesus Christ lived a perfect, holy life. He kept all of the law of God. He said, "I only do always those things which please my Father." And Jesus Christ worked out a perfect righteousness. And what God has done is this: God has taken His Son, His sinless, only begotten Son, and sent Him forth to be a propitiation for our sins. Christ died as our substitute. And God says, "Since my wrath has fallen upon Him, and since His righteousness now is imputed to you, who before were a wicked, ungodly sinner, I look at you now, not as what you were, but what you are in my Son, and I compare you now to my law, and I find you holy and righteous, and so I justify you." And God's sentence is a sentence that is based upon truth and reality. And thirdly, we'll see this more next week, but since God is the author of justification, it is a declaration that is based upon grace. We are the ones who have foully revolted against God.
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We are the ones that deserve condemnation and everything attached to it. But it was God's grace and God's mercy that God sent Christ. It was God's grace and God's mercy that He sent His Word. It was God's grace and God's mercy that He sent the Holy Spirit to convict us and enlighten us and draw us. Everything is based solely upon the grace of God. That's why Paul wrote, "For by grace are you saved through faith, and that not of yourselves. It's the gift of God."
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"Not of works, lest any man should boast." What does it mean when he says, "Whom he called, he justified"? Basically, foundationally, it means that God looked at us, and he looked at his law, and He doesn't see us as we are in and of ourselves. He sees us as what we are in Christ. And then he compares us in Christ to his law. And he says, "Not guilty. Justified. You're not a violator. You're not a transgressor. In light of my law. Because you're now in Christ."
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"Who suffered in your stead. Whom He called, He justified." Father, in the name of Jesus Christ, we bow before Thee this day, and we thank Thee for justification by faith alone. We're not justified by grace plus works, or grace plus merits, or grace plus anything. We're justified by grace through faith alone. We thank Thee for Jesus Christ and His so great salvation. We pray that You'll open our eyes and teach us the truth of Your infinite grace. In Christ's name we pray, Amen.
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who suffered in your stead. Whom He called, He justified. Father, in the name of Jesus Christ, we bow before Thee this day, and we thank Thee for justification by faith alone. We're not justified by grace plus works, or grace plus merits, or grace plus anything. We're justified by grace through faith alone. We thank Thee for Jesus Christ and His so great salvation. We pray that You'll open our eyes and teach us the truth of Your infinite grace. In Christ's name we pray, Amen.
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-04T15:42:55Z

Romans 8:28-39 Series - Part 9

John Weaver | Freedom Ministries

John Weaver introduces the doctrine of justification by faith, emphasizing its centrality to the gospel and the Reformation. He defines justification as a legal, forensic declaration by God, not an infusion of righteousness, and distinguishes it from regeneration and sanctification. The sermon focuses on God as the sole author of justification, highlighting its unalterable nature and grounding in Christ's righteousness.

Introduction to Justification

Weaver introduces the topic of justification from Romans 8:30, noting its historical importance in the Reformation and its role as the article of the standing or falling church.

Romans chapter 8, let's begin reading with verse 28.

Scripture Reading — Romans 8:28-30

"And we know that all things work together for good to them that love God, to them who are called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified."

Scripture Reading — Romans 8:28-30

"...and whom he called, them he also justified."

The Age-Old Question and the Gospel Answer

Using Job 25:4 and Romans 1:16-17, Weaver poses the question 'How can a man be justified with God?' and answers that the gospel reveals God's righteousness.

Importance of Justification

Justification is vital for God's glory and for the good of men, as seen in Ephesians 1 and its role in evangelism and revivals.

Definition of Justification

Weaver provides a detailed definition: an act of God's free grace, pardoning sins and accounting sinners righteous through Christ's obedience, received by faith alone.

Justification as a Legal Declaration

Justification is a forensic, judicial term meaning to declare righteous, not to infuse righteousness. It is the opposite of condemnation.

Biblical Evidence for Legal Declaration

Scriptures like Deuteronomy 25:1, Proverbs 17:15, and Luke 7:29 show justification is a pronouncement, not an internal change.

Now, if you believe that justification means to infuse righteousness like the Roman Catholics teach, you've got a real problem with this passage. The Bible says in verse 29,

Scripture Reading — Luke 7:29

"And all the people that heard him,"

that is, 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."

Justification vs. Condemnation

Romans 8:33-34 and 8:1 show justification and condemnation are opposites; God's justification cannot be overturned by man.

Scripture Reading — Romans 8:33-34

Now look in your Bibles, Romans 8 and verse 1. Here it is in black and white: "There is therefore now no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the Spirit." There is no condemnation. So no man can come along and say, "Well, Chester, I pronounce you condemned" if God says you're justified. So it doesn't matter about man's pronouncements. What does that mean? It literally means the papal bulls are not worth the paper they're written on. The Pope can't condemn anybody that God justifies. Don't care what the Pope says. And you can rant and rave against a justified person all day long and cuss him and condemn him. That doesn't change anything. So condemnation and justification are opposites.

Distinction from Regeneration and Sanctification

Justification differs from regeneration (internal, familial) and sanctification (progressive, moral), though they are inseparable in salvation.

James 1:18,

Scripture Reading — James 1:18

"...of his own will begat he us with the word of truth."

The Author of Justification

God alone is the author of justification, attributed to the Father, Son, and Holy Spirit, as seen in Romans 8:33, Acts 13:39, and 1 Corinthians 6:11.

Note, if you would please, what is said in this sermon. Acts 13, verse 39. In fact, let's read verse 38. Acts 13, verse 38:

Scripture Reading — Acts 13:38-39

"Be it known unto you therefore, men and brethren, that through this man,"

that is Jesus Christ,

Scripture Reading — Acts 13:38-39

"is preached unto you the forgiveness of sins, and by him,"

that is by Jesus Christ,

Scripture Reading — Acts 13:38-39

"all that believeth are justified from all things, from which ye could not be justified by the law of Moses."

Now watch verse 24:

Scripture Reading — Romans 3:23-26

"Being justified freely by His grace through the redemption that is in Christ Jesus,"

and I'll cover this probably next week,

Scripture Reading — Romans 3:23-26

"whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are passed through the forbearance of God, to declare, I say at this time, his righteousness, watch, that he,"

God,

Scripture Reading — Romans 3:23-26

"might be just and the justifier of him that believeth in Jesus."

Applications of God as Author

Since God authors justification, it is unalterable, based on truth and reality in Christ, and grounded in grace alone.

Romans 8:28-39 Series - Part 9

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	1280695225
Subject	New Testament Studies
Course	Romans: Assurance, Providence, and Life in the Spirit: Romans 8:28-39
Genre	Sermon
Date	1999-09-05
Dictation Name
Book	Book 169: Romans 8:28-39 — Chapter 9
Source Timed Segments	64

Lecture Guide

Outline

Introduction to Justification: Weaver introduces the topic of justification from Romans 8:30, noting its historical importance in the Reformation and its role as the article of the standing or falling church.
The Age-Old Question and the Gospel Answer: Using Job 25:4 and Romans 1:16-17, Weaver poses the question 'How can a man be justified with God?' and answers that the gospel reveals God's righteousness.
Importance of Justification: Justification is vital for God's glory and for the good of men, as seen in Ephesians 1 and its role in evangelism and revivals.
Definition of Justification: Weaver provides a detailed definition: an act of God's free grace, pardoning sins and accounting sinners righteous through Christ's obedience, received by faith alone.
Justification as a Legal Declaration: Justification is a forensic, judicial term meaning to declare righteous, not to infuse righteousness. It is the opposite of condemnation.
Biblical Evidence for Legal Declaration: Scriptures like Deuteronomy 25:1, Proverbs 17:15, and Luke 7:29 show justification is a pronouncement, not an internal change.
Justification vs. Condemnation: Romans 8:33-34 and 8:1 show justification and condemnation are opposites; God's justification cannot be overturned by man.
Distinction from Regeneration and Sanctification: Justification differs from regeneration (internal, familial) and sanctification (progressive, moral), though they are inseparable in salvation.
The Author of Justification: God alone is the author of justification, attributed to the Father, Son, and Holy Spirit, as seen in Romans 8:33, Acts 13:39, and 1 Corinthians 6:11.
Applications of God as Author: Since God authors justification, it is unalterable, based on truth and reality in Christ, and grounded in grace alone.

Major Themes

Key Arguments

Justification is forensic, not transformative

Justification does not change a person internally but changes their legal standing before God's law.

Weaver argues, 'Justification does not refer to any subjective change... It is solely an objective change that relates to our standing in the law of God.'

Justification and condemnation are opposites

As legal terms, justification and condemnation are mutually exclusive; God's justification precludes any condemnation.

Weaver states, 'Justification is the antithesis or the opposite of condemnation.' and cites Romans 8:1, 33-34.

God's justification is unalterable

Since God is the supreme judge, His declaration of justification cannot be appealed or reversed by any higher authority.

Weaver says, 'When God justifies us... there is no man, there is no demon... that can cancel or change or alter God's declaration.'

Justification is grounded in Christ's righteousness

God can justly justify sinners because Christ's perfect obedience and satisfaction are imputed to them.

Weaver explains, 'God has taken His Son... Christ died as our substitute... His righteousness now is imputed to you.'

Justification is received by faith alone

The means of receiving justification is faith alone, apart from works or human merit.

Weaver includes in his definition, 'received by faith alone' and later prays, 'We're justified by grace through faith alone.'

Scripture References

Romans 8:28-30: Weaver reads the passage as the foundation for the series, focusing on 'whom he called, them he also justified.'
Job 25:4: Used to pose the age-old question, 'How then can a man be justified with God?'
Romans 1:16-17: Shows the gospel answers the question of justification, revealing God's righteousness from faith to faith.
Ephesians 1:6, 12, 14: Demonstrates that justification is for the praise of God's glory.
Deuteronomy 25:1: Illustrates justification as a legal pronouncement by judges who 'justify the righteous and condemn the wicked.'
Proverbs 17:15: Shows that justifying the wicked is an abomination, proving justification is a declaration, not an infusion.
Luke 7:29: The people 'justified God' by declaring His justice, not by infusing righteousness into Him.
Luke 16:15: Pharisees justified themselves before men, meaning they declared themselves righteous falsely.
Romans 8:33-34: God justifies; no one can condemn, showing justification and condemnation as opposites.
Romans 8:1: There is no condemnation for those in Christ, reinforcing the finality of justification.
Romans 4:6-8: David describes blessedness of imputed righteousness without works, equivalent to justification.
James 1:18: Regeneration is the act of the Father, distinct from justification.
Acts 13:38-39: Justification is attributed to God the Son; believers are justified by Christ from all things.
1 Corinthians 6:11: Justification is attributed to the Spirit; believers are justified in the name of Jesus and by the Spirit.
Deuteronomy 32:39: God alone kills and makes alive, illustrating His sole authority to justify or condemn.
Romans 3:23-26: God is just and the justifier of those who believe in Jesus, through Christ's propitiation.
Romans 3:30: One God justifies both circumcision and uncircumcision through faith.
1 Corinthians 1:30: Christ is made unto us righteousness, synonymous with justification.
Hebrews 12:23: The spirits of just men made perfect, referring to justified believers.
Ephesians 2:8-9: Salvation by grace through faith, not of works, underscoring justification by grace alone.

Historical References

Martin Luther and the Reformation: Weaver cites Luther's statement that justification by faith is the article of the standing or falling church, and notes the doctrine's role in the Reformation.
Roman Catholic Church teaching on justification: Weaver contrasts the biblical view with the Roman Catholic doctrine of infused righteousness, calling it unbiblical and blasphemous.
Buchanan (Puritan writer): Weaver quotes Buchanan on the preparation for studying justification: a conscience impressed with sinfulness.
Dark Ages and Evangelism: Weaver states there was no evangelism during the Dark Ages due to ignorance of the Word and justification, and that evangelism began after the Reformation.

Important Quotes

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

This quote from Martin Luther encapsulates the central importance of justification for the health and orthodoxy of the church.

How then can a man be justified with God?

This question from Job 25:4 frames the fundamental human dilemma that the gospel of justification answers.

Justification is an act of God's free grace unto sinners, in which He pardoneth all their sins, accepteth and accounteth their persons righteous in His sight, not for anything done by them or wrought in them, but only 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, outlining its author, source, subjects, essence, ground, method, and means.

Justification does not refer to any subjective change that is wrought in a person's disposition. It is solely an objective change that relates to our standing in the law of God.

This clarifies the forensic nature of justification, distinguishing it from Roman Catholic and experiential views.

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

Proverbs 17:15 is used to prove that justification is a legal declaration, not an infusion, since declaring the wicked innocent is an abomination.

It is God that justifieth. Who is he that condemneth?

Romans 8:33-34 emphasizes God's sole authority to justify and the impossibility of condemnation for the justified.

Discussion Questions

[Question]

Why does Martin Luther call justification by faith 'the article of the standing or falling church'? How does this apply to churches today?

[Context]

Weaver introduces Luther's quote to emphasize the doctrine's centrality.

[Question]

How does the question in Job 25:4, 'How then can a man be justified with God?' relate to the gospel message in Romans 1:16-17?

[Context]

Weaver connects the Old Testament question with the New Testament answer.

[Question]

What is the difference between justification as a legal declaration and the Roman Catholic view of infused righteousness? Why does it matter?

[Context]

Weaver contrasts the biblical forensic view with the Catholic transformative view.

[Question]

How does understanding justification as the opposite of condemnation affect a believer's assurance of salvation?

[Context]

Weaver explains the antithesis using Romans 8:1 and 33-34.

[Question]

In what ways are justification, regeneration, and sanctification distinct yet inseparable? Why is it important not to confuse them?

[Context]

Weaver distinguishes these aspects of salvation while affirming their unity.

[Question]

What does it mean that God is the author of justification, and how does this truth provide comfort and security?

[Context]

Weaver discusses God as the sole author and the implications of His unalterable declaration.

[Question]

How can God be just and yet justify sinners? What role does Christ's righteousness play?

[Context]

Weaver explains the ground of justification in Christ's obedience and satisfaction.

[Question]

Why is it essential that justification is received by faith alone, apart from works? How does this guard against self-righteousness?

[Context]

Weaver emphasizes 'faith alone' in his definition and concluding prayer.

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deepseek | deepseek-v4-pro | weaver_study | 2026-06-05T19:22:12Z