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

Who Are You Justifying?

Transcript: AI Transcript

Professor: John Weaver

Subject: New Testament Studies

Genre: Sermon

Dictation Name:

Date: 2012-12-03

Synopsis: In this sermon, Pastor John Weaver explores the biblical concept of justification, contrasting God's sovereign act of justifying sinners by faith alone with the ways humans attempt to justify themselves, others, or God. He argues that we either justify sinners by our greater wickedness, justify ourselves through excuses, or justify God by repentance and submission to His Word. The message calls believers to acknowledge God's righteousness in all things and to rely solely on Christ's finished work for salvation.

[John Weaver] Job 25 and verse 4. Although I'm not going to actually preach from this text, the subject is there. You will understand why in just a moment. Job 25 and verse 4. The title of the message, listen carefully, is, Who are you justifying? Who are you justifying? In Job 25 and verse 4, the question is asked, how then can a man be justified with God, or how can he be clean that is born of woman? We understand the word condemn, or at least we should, because if one stands condemned, he stands guilty before the law. Each person that is in prison has been condemned, That is, he's been found guilty in light of the law. Some may have been condemned unlawfully, unjustly, and unrighteously, yet they were still condemned.

[John Weaver] In fact, when I was a boy, we referred to those people as convicts. Why? And the answer is because they had been convicted by the law and judged to be guilty before the law. So we understand the word condemnation. But do you understand the word justification or the act of justifying? Justification is basically the opposite of condemnation. The one who is pronounced justified is pronounced innocent before the law. The law does not condemn and cannot condemn the justified one, for the justified one is freed from the penalty of the broken and violated law. Usually when we talk about justification, we are referencing the biblical doctrine of justification, justification by faith alone. And when you think of the biblical doctrine of justification, you have to understand that justification is indeed an act of God alone. It is uniquely the act of God the Father as judge.

[John Weaver] Although I'm not going to be detailing this in the message today, but let me go ahead and give you a definition of justification. Listen carefully. Justification is an act of God's free grace unto sinners in which He pardons all of their sins, accepts and accounts their persons righteous in His sight, not for anything wrought in them or done by them, but only for the perfect obedience and full satisfaction of Christ by God imputed to them and received by faith alone. So justification, of course, is the act of God's free grace. God alone is the author of justification because it is God alone who's able to justify. Only God the Father may pronounce a man righteous in light of the law and in his sight.

[John Weaver] Now, I want you to turn very quickly to the book of Romans chapter 3. I want to just show you several passages and I want you to hold Romans 3 because we're going to come back there just momentarily. We're going to be looking at a lot of scriptures. Right now I just want to show you from the book of Romans and one passage out of Galatians, how that it is God alone who can justify. Notice if you would in Romans 3 and verse 24, Romans 3 verse 24, the Bible states being justified freely by His grace through the redemption that is in Christ Jesus. So it is God who justifies. Look down in verse 30, seeing it is one God who shall justify the circumcision by faith and the uncircumcision through faith. Look in Romans 5 and verse 1, Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ. Then if you would hold Romans 3 and turn over to the book of Galatians chapter 3 and look at verse 8.

[John Weaver] Galatians 3 and verse 8. Notice, if you would, what the scripture says. Galatians 3 and verse 8, demonstrating that justification is indeed an act of God. And the scripture foreseeing that God would justify the heathen through faith preached before the gospel unto Abraham saying, in these shall all nations be blessed. But notice the scripture foreseeing that God would justify the heathen through faith.

[John Weaver] Now, it is impossible to be justified in any other way than God's sovereign act and work. We cannot be justified by our work by our deeds or by our acts. So if you look back in Romans 3 and verse 20, here we find that we cannot justify ourselves. Therefore by the deeds of the law shall no flesh be justified in His sight, for by the law is the knowledge of sin. Skip down to verse 28. Therefore we conclude that a man is justified by faith without the deeds of the law. And then let me quote again from Galatians 2 in verse 16, where the scripture says, knowing that a man is not justified by the works of the law, but by faith in Jesus Christ. Even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the law, for by the works of the law shall no flesh be justified. So it is impossible then to work your way into heaven. It's impossible to be saved by doing good and doing right.

[John Weaver] It's impossible to be justified before God with anything that you are or anything that you do. Now, I want you to turn to the book of James because I want you to understand that there is no discrepancy between the Apostle Paul and the Apostle James. There is no conflict between them. Many individuals have misinterpreted or misunderstood the book of James, and they've done so to their own detriment and to their own destruction. The apostle James does not teach salvation by works. Period. If you look in James 1 and verse 18, James says this very clearly, of His own will begat He us with the word of truth, that we should be a kind of first fruits of its creatures." So James acknowledges up front that salvation is the work of God alone.

[John Weaver] But you have to remember something. Although salvation is the work of God alone, The God who saves us has ordained that we bring forth fruit that will evidence our salvation.

[John Weaver] Now, don't leave the book of James, but let me just quote from Ephesians 2, 8 and 9. Everyone in here can quote it. 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. Okay? But listen to verse 10. For we are His workmanship, created in Christ Jesus unto good works, which God had foreordained that we should walk therein. So when the Bible says in Ephesians 2, 8, 9, we're not saved by works, but we're saved by grace through faith, and that not of ourselves, it's the gift of God. He goes on to say that God has ordained and created us unto good works that we should walk therein. That is, those who have been saved by grace through faith will inevitably, invariably, evidence and manifest that faith by obedience and by good works. Now, I want you to understand that if we're saved by grace through faith, there will be evidence. Now, James is clarifying this, so look in James chapter 2.

[John Weaver] beginning there with verse 14. We're going to read through verse 18. James chapter 2, beginning with verse 14. Listen to what James asks. What doth it profit, my brethren, though a man say he have faith, and have not works? Can faith save him? If a brother or sister be naked and destitute of daily food, And one of you say unto them, Depart in peace, be you warmed and filled, notwithstanding you give them not those things which are needful for the body, what doth it profit? Even so faith, if it hath not works, is dead being alone. Yea, a man may say, Thou hast faith, and I have works. Show me thy faith without my works, and I will show thee my faith by my works.

[John Weaver] Now, let's go back, if you would please, and look, if you would, in verse 14. James asked, What doth it profit, my brethren, though a man say that he hath faith? In other words, the only evidence is the man's word. What doth it profit though a man say that he hath faith, and have not works? Can faith save him? Now, you have to understand James' question. He speaks clearly. He speaks definitively. However, if you insert Three little words in there, you will understand exactly what he's saying. Watch, if you would, verse 14. What doth it profit, my brethren, though a man say he hath faith and have not works? Can that kind of faith save him? The Lord's the kind that doesn't produce works. Can that kind of faith save him? And the answer is absolutely not, because it is a dead faith. That's what he proclaims a little bit later on. That's why I said in verse 18, if you tell me that you have faith, go ahead and show me your faith. Well, you can't show faith.

[John Weaver] You can't pull it out of your head and say, here it is. You can't pull it out of your body. No. He said, you show me your faith and I will show you my faith by my works. In other words, what James is saying is that real saving faith always works.

[John Weaver] Now, watch if you would. He gives you two examples. with Abraham and Rahab. So skip down to verse 21. He asked, Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works? And by works was faith made perfect, or mature, or evidenced? And the scripture was fulfilled which said, Abraham believed God, and it was imputed unto him for righteousness, and he was called a friend of God. You see then how that by works a man is justified and not by faith only. Likewise also was not Rahab the harlot justified by works when she had received the messengers and had sent them out another way.

[John Weaver] Now look what he says. For as the body without the spirit is dead, so faith without works is dead also. So what is James dealing with? He's dealing with people who say they're saved but they never live it. They never obey it. He said Abraham believed God. And it was counted him for righteous. Abraham had faith. How do we know that Abraham had faith? Because he obeyed God. And he was willing to offer his son Isaac as God commanded him. Rahab was saved by faith. How do we know that Rahab was saved? Because she hid the messengers of God. In other words, her works were commensurate with her faith. Her works evidenced her faith. And James says it's this simple. If you take the spirit out of the body, the body's dead. And if you take works, that which God has ordained, away from real saving faith, it's no longer saving faith, it's just simply, merely a dead faith. So James is not teaching that it is grace plus works that saves us. What James is teaching is that real biblical grace and faith always produce obedience which evidences itself in good works.

[John Weaver] And James is telling us that a dead faith is absolutely totally worthless. A dead faith has never saved anyone. Someone says, but I believe in God. Oh, well, James 2.19 Thou believest there is one God, thou doest well. The devils also believe and tremble." What? Just because a man says he believes in God, doesn't mean that he's Christian. Just because a man says he believes in Jesus Christ, does not mean that he's genuinely saved. You can have an intellectual faith that is nothing but a totally dead faith. And here's what James is saying. If you've got real saving faith, it's going to always evidence itself. So James is teaching us that our works do not save us. They do not help save us.

[John Weaver] They do not add to our salvation. They merely evidence and manifest and demonstrate that we have a real, genuine, saving faith.

[John Weaver] Now, I'm still in my introduction, Doc, so just hang on here. I want to sum this up for you before we get started, okay? Here we go. We can sum up the doctrine of justification by faith with these four points. The originating or moving cause of justification is the free grace of God. The originating or moving cause of justification is the free grace of God. Secondly, the meritorious cause of justification is the person and work and sacrifice of Jesus Christ. The meritorious cause is the person, and sacrifice of Jesus Christ. The implemental cause, that is how God implements it, is by imputation. God imputes to us. And fourthly, the instrumental cause is faith alone. It is received by faith alone. So the originating or moving cause is the free grace of God. The meritorious cause is the person and work of Jesus Christ. The implemental cause is imputation and the instrumental cause is faith alone.

[John Weaver] Now there's another area of justification we need to talk about before we get started and that is it is equally true that in a civil and judicial sense magistrates have been ordained by God to justify and condemn based upon God's law. For instance, look in your Bibles very quickly to the book of Deuteronomy chapter 25 and verse 1. Deuteronomy 25 and verse 1. Deuteronomy 25 and verse 1. Look what God says. If there be a controversy between men, and they come unto judgment, that the judges may judge them, then they, that is the judges, shall justify the righteous and shall condemn the wicked. So God then has established magistrates to judge and condemn. He's established them to justify the righteous and condemn the wicked. If you will turn right back to Deuteronomy chapter 1 and look at verse 17, Deuteronomy 1 and verse 17. Notice if you would what is said concerning the judges. Deuteronomy 1 verse 17. God says to the judges, you shall not respect persons in judgment, but you shall hear the small as well as the great.

[John Weaver] You shall not be afraid of the face of man, for the judgment is God's. And then Moses added, and the cause that is too hard for you, bring it to me and I will hear it. But notice he said the judgment is God's. Do you know what God said to the judges in 2 Chronicles 19 and verse 6? Let me just quote it. God said to the judges, take heed what you do. For you judge not for men, but for the Lord who is with you in judgment. So judges then had been set up by God, ordained by God to judge for Him. There is indeed a grave and solemn duty imposed upon the judges, and they will answer to the judge of all the earth for their flippancy, their injustice, their abuse, their perversion, and their misuse of their authority. In Proverbs 17 and verse 15, God says this, listen carefully. He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord. He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord.

[John Weaver] When you get home today, you ought to read Psalm 82. Psalm 82 is a warning as well as an indictment against all unjust and ungodly judges. You'll be surprised to learn that God imposes the death sentence upon all unjust judges for their wicked rebellion against Him and His law. Such acts of injustice, even as we see going on today, turns the world upside down. In fact, in Psalm 82 and verse 5, the Lord described it like this, that all the foundations of the earth are out of course. And I'm going to ask you a question, and I'm going to choose my words carefully, so you'll understand that I'm not beating around the bush. Did you read or did you hear what that stupid Indiana judge did? And I use the word stupid correctly. The stupid Indiana judge ruled that if a policeman wants to enter your home without warrant, without reason, you cannot resist him. He can come in any time and do anything he wants to do.

[John Weaver] which is not only contrary to history, contrary to Magna Carta, contrary to Constitution, contrary to the Bible, it's contrary to common sense. One author wrote that he hopes that some constitutionally concerned law enforcement officers in Indiana will barge into the judge's home, especially during supper time, or night time and do whatever they want to do and then maybe he might change his mind.

[John Weaver] Now, I'm just saying this to point out the fact that God said that the whole foundation of the earth is out of course. God pronounces grievous woes against all who pervert justice. Look in your Bibles to the book of Isaiah chapter 5. Isaiah chapter 5. Isaiah chapter 5, and look at verses 20 through 23. Isaiah 5, and let's begin with verse 20, and I want you to note the woes, okay? Isaiah 5, verse 20, look what God says. Woe unto them that draw iniquity, well let's see, verse 20. Woe unto them that call evil good and good evil.

[John Weaver] that put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter. Woe to them that are wise in their own eyes, and prudent in their own sight. Woe to them that are mighty to drink wine, and men of strength to mingle strong drink, which justify the wicked for reward, and take away the righteousness of the righteous from him."

[John Weaver] Now let me ask you a question. Do you know why God pronounces the death penalty upon wicked and corrupt judges in Psalm 82 and he pronounces such solemn and grievous woes upon them in Isaiah chapter 5. The answer is because it's impossible for society to exist without true biblical justice and when you destroy justice you destroy society. Do you want to know why there is so much anarchy and confusion and chaos in our land? It's because there is no true justice. Do you want to know why there are so many repeat offenders, quote unquote, repeat rapists, repeat murderers? Because there is no justice. And God says, very obviously, The whole foundation of the earth is out of course when true justice is denied. Now, I've given you a very long introduction, but my question and the title of this message is, who are you justifying?

[John Weaver] I want to give you three things that you probably never thought of, but here it is. First of all, we may justify sinners by our wickedness. Now listen to that. We may justify sinners by our wickedness.

[John Weaver] Now this point will take some explanation. And it's not that we pronounce sinners righteous in the sight of God's law. It means that comparatively speaking, when our sins are more wicked, more vile, and more rebellious, we justify those who are not as wicked, and not as rebellious, and not as vile as we. They will look upon us and say, Ha! Well, at least I'm not as bad as old so-and-so over there. At least I don't do what he does. At least I don't live like she does. You say, what are you talking about? Well, let's turn in our Bibles to the book of Ezekiel chapter 16. Ezekiel chapter 16. And let's begin reading there verse 44. And let me show you what I mean as to how we justify sinners by our wickedness. Ezekiel chapter 16. And let's begin reading with verse 44. Look what God says.

[John Weaver] Behold, everyone that useth proverbs shall use this proverb against thee, saying, As is the mother, so is her daughter. Now look what God says. Thou art my mother's daughter that loatheth her husband and her children. And thou art the sister of thy sisters, which loatheth their husbands and their children. Your mother was a Hittite, and your father in Amorite, and thine elder sister is Samaria, which was the capital of Israel, thine elder sister is Samaria, she and her daughters that dwell at thy left hand, and thy younger sister that dwell at thy right hand is Sodom and her daughters."

[John Weaver] Now he's talking to Judah and Jerusalem. He says, your elder sister is Samaria, your younger sister is Sodom, watch verse 47, Yet hast thou not walked after their ways, nor done after their abominations, but as if that were a very little thing, thou hast corrupted more than they in all thy ways. As I live, saith the Lord God, Sodom thy sister hath not done, she nor her daughters, as thou hast done thou and thy daughters. Behold, this was the iniquity of thy sister Sodom. pride, fullness of bread, and abundance of idleness was in her hand and in her daughters. Neither did she strengthen the hand of the poor and the needy.

[John Weaver] And they were haughty and committed abomination before me. Therefore, I took them away as I saw good. Neither has Samaria committed half thy sins, but thou hast multiplied thine abominations more than they. Watch, and hast justified thy sisters in all thine abominations which thou hast done. Watch, Thou also which hast judged thy sisters, bear thine own shame for thy sins, which thou hast committed more abominable than they. They are more righteous than thou. Yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters."

[John Weaver] Now let me ask you some questions. Was Sodom righteous? The answer is a resounding no. Was Samaria the capital of Israel righteous? The answer is no. Yet compared to Judah and her transgressions, they were more righteous and the extreme wickedness of Judah in a sense justified Sodom and Samaria. Judah's vileness countenanced Sodom and Samaria in their wickedness. by doing the same abominations and more, and greater, saying in effect that they did right in what they did, and by exceeding them in sin, made Sodom and Samaria to appear righteous as compared to Judah. Judah's actions gave Sodom and Samaria an opportunity to excuse their sins, for they had not been as vile as Judah.

[John Weaver] Now let me repeat what I just said in another way. Judah justified Sodom and Samaria comparatively speaking. In reality, listen carefully, Sodom and Samaria were not more righteous. They were just simply less vile and less wicked. And so Judah's extreme wickedness then Comparatively speaking, made Sodom and Samaria look righteous because they were just simply less wicked. But Judah's sins did not extenuate or excuse the sins of Sodom or Samaria. They're going to be judged for their sins. Look what our Lord said in Matthew 11. Turn over to Matthew 11. And look if you would please, beginning there verse 23. Matthew 11 and verse 23 Our Lord said it like this and Thou Capernaum Which are exalted unto heaven Shall be brought down to hell Matthew 11 verse 23 And thou, Capernaum, which art exalted in heaven, shall be brought down to hell. For if the mighty works which had been done in thee had been done in Sodom, it would have remained unto this day. But I say unto you that it shall be more tolerable in the land of Sodom in the day of judgment than for thee."

[John Weaver] Capernaum, like Judah, had sinned against light, knowledge, and opportunity. Their sins were far more heinous and far more wicked than those of Sodom. And so Sodom will be punished less severely, although she will be punished, because her sins were not as wicked and as vile as Capernaum's and as Judah's.

[John Weaver] Now, go back in your Bibles to the book of Jeremiah chapter 3, and look if you would at verse 11. By the way, since you're in the New Testament, go ahead and find the book of Luke, If you would, just find the book of Luke because we're going there after Jeremiah 3. I want you to see this. Look in Jeremiah chapter 3 and verse 11. Then we'll go to the book of Luke chapter 12. I'm just showing you that we may justify sinners by our wickedness. Look in Jeremiah 3 and verse 11.

[John Weaver] Here the Lord says it again, and the Lord said unto me, The backsliding Israel hath justified herself more than treacherous Judah. Well, how could backsliding Israel justify herself? Because her sins were not as grievous and not as vile and not as wicked as the sins of Judah. It's not that Israel was going to get away with their sins or that they were not sinners. They just were not as bad as Judah.

[John Weaver] You know, I want you to stop and think about this. This not only has to be an awful thought, it must also be a blasphemous act to justify the wicked by being more wicked than they are. You stop and think about that. Look in your Bibles to Luke chapter 12, and let's begin reading there verse 47. Luke 12, verse 47. I want you to see what our Lord says. Luke 12, verse 47.

[John Weaver] And that servant, which knew his Lord's will, and prepared not himself, neither did according to his will shall be beaten with many stripes. But he that knew not and did commit things worthy of stripes shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required. And to whom men have committed much, of him they will ask them more." What did our Lord say? Ah, that servant who knew His Lord's will. And did it not? He had truth. He sinned against light. He sinned against truth. He sinned against opportunity. He shall be beaten with many stripes. But the one who did not know shall still be beaten, but with fewer stripes.

[John Weaver] That's why our Lord said it's going to be more tolerable in the day of judgment for Sodom than it would be for Capernaum or for Judah. We must remember that the greater the light, the greater the knowledge, the greater the opportunity is always accompanied by greater responsibility and greater comparability. So we may justify sinners by our wickedness. We may justify self by excuses. If you remember the first part of this message, I said that justification is an act of God alone. And that is true. Only God can justify. Yet, we always endeavor to justify ourselves by our excuses and extenuating circumstances. We always offer excuses for our failures, for our sins, for our shortcomings. And somehow we think that our excuses are not only acceptable to ourselves, but to others and to God as well.

[John Weaver] Job said in Job 19 and verse 20, if I justify myself, mine own mouth shall condemn me. If I say I'm perfect, it shall also prove me perverse. I want you to look in your Bibles, Luke chapter 10, since you're right there. I want to show you what I'm talking about, justifying ourselves. Luke 10, and let's begin reading there verse 26, a very familiar story. In fact, let's begin with verse 25. Luke chapter 10, verse 25.

[John Weaver] And behold, a certain lawyer stood up and tempted him, saying, Master, what shall I do to inherit eternal life? And he said unto him, What is written in the law? How readest thou? And he answered and said, Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy strength, with all thy mind, and my neighbor as thyself. And he said unto him, Thou statured right, this do thou shalt live. But he, willing to justify himself, said unto Jesus, And who is my neighbor? And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.

[John Weaver] And by chance there came down a certain priest that way, When he saw him, he passed on the other side. And likewise the Levite, when he was at that place, came and looked on him and passed by on the other side. But a certain Samaritan, whom the Jews hated, as he journeyed, came where he was, and when he saw him, he had compassion on him. And he went to him and bound up his wounds, pouring oil and wine, and set him upon his own beast and brought him to an inn and took care of him. And on the morrow, when he departed, he took two pence and gave them to the host and sat on him. Take care of him.

[John Weaver] And whatsoever thou spendest more when I come again, I will repay thee. Which now of these men thinkest thou that was neighbor unto him that fell among the thieves? And he said, He that showed mercy unto him. Then said Jesus unto him, Go and do thou likewise.

[John Weaver] Now, I don't know if you caught verse 29 or not, but I want you to look back there. After our Lord had told him to obey God's Word, The scripture says, but he willing to justify himself said unto Jesus, and who is my neighbor? The lawyer was desirous to vindicate himself before God and before God's law and was endeavoring to convince our Lord as well as himself that he was not a sinner and that he'd kept the law because there's a controversy over the word neighbor. Who is my neighbor? He wanted to point out that the term neighbor could not be easily settled and there was a question as to exactly what was meant by the word neighbor.

[John Weaver] Now the reason this question was so intense was because of what the Pharisees taught. The Pharisees taught it was perfectly righteous to love your neighbor and to hate your enemies. In fact, our Lord in Matthew 5 and verse 43 said it like this, You have heard that it had been said of them of old times, Thou shalt love thy neighbor and hate thine enemy. Thus the law-giver is endeavoring to destroy the law by questioning its meaning, its intent, its spirituality. And instead of bringing his life in conformity to the law of God, he wants to pervert the law of God and bring it down to his standard because he wants to determine who his neighbor is and who qualifies as a neighbor.

[John Weaver] Now, the story of the Good Samaritan shows us who the neighbors really are. Here a priest came and walked by, a Levite came and walked by, and a Samaritan, whom the Jews absolutely despised and hated, walked by, saw the man, bound up his wounds, took care of him, took him to an inn, took care of his expenses. You see, in our Lord's time, the Jews and the Samaritans were at such odds. In John chapter 4, when our Lord went and sat on the well, where a Samaritan woman was drawing water, and He said to her, Give me to drink. You know what she asked in John 4 and verse 9? Listen to this. Then said the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, a woman of Samaria, for the Jews have no dealings with the Samaritans? Hmm.

[John Weaver] Why are you even talking to me? Here's what the whole point of the story of the Good Samaritan is. It doesn't matter where an individual comes from. It doesn't really matter in one sense of the word what he believes or even what nationality he is. If he is in distress If there is an emergency situation, He has a claim upon your kindness and your mercy. And if you are in His part of the country, you would want Him to treat you the same way.

[John Weaver] All our Lord is saying is, look, your neighbor is not necessarily the man who lives right next door to you, but your neighbor happens to be someone who is in need. There's an emergency situation. There's a distress. It's just like if we're sitting here and there's a car wreck outside. And the cars catch on fire. We don't run outside and say, are you a Christian? Before we try to rescue them and pull them out. No.

[John Weaver] What their faith is, is immaterial. Where they're from is immaterial. We try to get them out of the cars before the cars explode.

[John Weaver] Now, this is what our Lord is saying. So, our neighbor is whoever happens to have needs. Watch this. I want you to turn in your Bibles to Luke chapter 16. Because I'm just showing you that it is possible to justify self. Look in Luke chapter 16, beginning there, verse 13. Luke 16. Verse 13, watch carefully. Luke 16, verse 13, our Lord says, No servant can serve two masters, for either he will hate the one and love the other, or else he will hold to the one and despise the other. You cannot serve God and mammon.

[John Weaver] And the Pharisees also, who were covetous, heard all these things, and they derided Him. And He said unto them, You are they which justify yourselves before men, but God knoweth your hearts. For that which is highly esteemed among men is an abomination in the sight of God." Wow. You are they that justify yourselves before men. The Pharisees were covetous. They believed that they could serve God and mammon. Have you ever noticed how our government always seeks to justify its wicked acts?

[John Weaver] We had to invade them for they have weapons of mass destruction. We have to invade them because Gaddafi is killing innocent people. Well, how many have we killed in saving them? It's just like Janet Reno in Waco. We have to save the children and murdered 17 of them. But you know, what we do as individuals and as families and as churches, so does the nation. Adam Clarke said this about this passage in Luke 16.

[John Weaver] He's talking about the Pharisees. He says, You endeavor to make it appear to men that you can still feel an insatiable thirst after the present world, and yet secure the blessings of another, that you can reconcile God and mammon, and serve two masters with equal zeal and affection. But God knows your hearts, and He knows that you are alive to the world and dead to God in goodness. Therefore, howsoever you may be esteemed among men, you are an abomination before Him. One may appear before men as just and strict observers of the law, or predicating of themselves as just, or as our Savior said, you make a fine show and great brags amongst men. But God's eye goes deeper. He knows the heart.

[John Weaver] What pride and covetousness and hypocrisy lies there? Men do not know your hearts, but God knows them. And you see, the truth of the matter is this, folks. One may excuse his sins and his rebellions and his wickedness a thousand times over, and it may all be well and good before men, but not before God. Our own government can justify itself to all the nations in the world. It can justify itself to all of the American people. But that does not mean that God accepts those excuses and those justifications. And when we offer our puny, flimsy excuses for disobeying God's law, somehow we think that God accepts them. Well, the reason I ran off with this woman was she was more spiritual than my wife. That's so trashy. Well, the reason I stole, he's got so much and I have so little and I knew he would never miss it. You know what we're doing? We're trying to justify our sins and our rebellions. So we may justify sinners by our wickedness. We may justify self by our excuses.

[John Weaver] Thirdly, we may justify the sovereign by confession and repentance. I want you to turn in your Bibles to Luke chapter seven, Luke chapter seven. And I hope you're already asking yourself this question. How in the world? Do I justify God? Is it possible to justify God? What does it mean to justify God? How can it be done? How often should we justify God? Well, look in Luke chapter 7 beginning there with verse 19. Luke 7 verse 19. And John calling unto him two of his disciples sent them to Jesus saying, Art thou he that should come or look we for another? When the men were coming to him, they said, John the Baptist hath sent us unto thee, saying, Art thou he that should come or look we for another?

[John Weaver] In that same hour he cured many of the infirmities and plagues and of evil spirits, and unto many that were blind he gave sight. And Jesus answering said unto them, Go your way and tell John what things you have seen and heard, how that the blind see, the lame walk, and lepers are cleansed, the deaf hear, and the dead are raised, to the poor the gospel is preached, And blessed is he whosoever shall not be offended in me. And when the messengers of John were departed, he began to speak unto the people concerning John. What went you out in the wilderness for to see?

[John Weaver] A reed shaken with the wind? But what went you out for to see? A man clothed in soft raiment? Behold, they which are gorgeously appareled and live delicately are in the king's courts. But what went you out to see? A prophet? Yea, I say unto you, and much more than a prophet. This is he of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. For I say to you, among those that are born of women, there is not a greater prophet than John the Baptist, but he that is least in the kingdom of God is greater than he. And I watch, and all the people that heard him and the publicans justified God being baptized with the baptism of John. But the Pharisees, And the lawyers rejected the counsel of God against themselves, being not baptized of Him. Now, notice, and all the people that heard Him, and the publicans, justified God. How did they justify God? The answer is, they justified God by repenting of their sins, exercising faith in the Messiah, and believing the preaching of John the Baptist.

[John Weaver] They considered God right and righteous and just in everything that He said and everything that He demanded. They said that God would be righteous and just to destroy them and anyone else because of His holiness and His justice. They justified God by believing Him, by repenting of their sins, and by confessing and acknowledging that God was righteous and God was true. And then they evidenced that by submitting themselves to the baptism of John, which God the Father had ordained."

[John Weaver] The Pharisees, of course, refused to do that. They did not believe the preaching of John. They did not believe the Word of God. They did not believe the Messiah. And they rejected the counsel of God against themselves. John Calvin said it like this, Those who respectfully embrace the Son of God and assent to the doctrine which he has brought are said to ascribe righteousness to God. We need not therefore wonder if the Holy Spirit everywhere honors faith with remarkable commendations, assigns to it the highest rank in the worship of God, and declares that it is a very acceptable service. For what duty can be deemed more sacred than to vindicate God's righteousness? The word justify applies generally, no doubt, to everything connected with the praises of God and conveys the idea that God is beheld with approbation and crowned with glory by the people who embrace that doctrine of which he is the author.

[John Weaver] Now since faith justifies God, it is impossible on the other hand, but that unbelief must be blasphemy against him and a disdainful withholding of that praise which is due his name. The expression also teaches us that men are never brought into complete subjection to the faith until, disregarding the flesh and sense, they conclude that everything which comes from God is just and holy and do not permit themselves to murmur against Him or His Word or His works." So how do we justify God? By submitting to Him. By obeying Him. By confessing and acknowledging everything that He said is right. It is possible to glorify the Word of the Lord. In fact, Acts 13 and verse 48 says this, And when the Gentiles heard this, they were glad and glorified the Word of the Lord.

[John Weaver] And as many as were ordained to eternal life, believed. So we must then, in every situation, in every circumstance, acknowledge that God is right. and that we're wrong. How do we acknowledge that? By repenting of our sins, by believing Him, confessing and acknowledging Him, and bringing our lives in conformity to the Word of God. So the question is, who are you justifying? Let me make just a couple of applications.

[John Weaver] The first one is this. It's important to understand that in everything that you say and everything that you do, you are either justifying sinners, self, or the sovereign. You cannot escape the act of justification in that sense of the word. If you're living wickedly, you're justifying someone who is less wicked than you. If you're making excuses for your sin and your rebellion, you're justifying yourself. If you're repenting and believing and submitting to the word of God, you're justifying God.

[John Weaver] We must at all times. Learn to justify God by saying he's right. He's righteous. We're wrong. And we're to submit to him. Without me taking the time to do it, let me encourage you to do something. I want to encourage you to read Ezra 9 and Nehemiah 9 when you get home. Ezra chapter 9, Nehemiah chapter 9. You're going to see that in those two chapters, both Ezra and Nehemiah, or confessing and acknowledging the sins of the nation. And they're under the judgment and the wrath of God. And you know what they're saying? Thou art right and we're wrong.

[John Weaver] You are holy and unto us belongs confusion of faces, for we have sinned against Thee. What are they doing? They're justifying God. They're saying we're getting everything we deserved and less than we deserved. Because Lord, you're holy and you're right and we're sinners and we're wicked and we're wrong and we violated your law. And Lord, if you wipe us off the face of the earth, fine! You're still right and we're wrong.

[John Weaver] And I've got news for you folks. We may justify God by looking around at our nation and seeing everything that's wicked and vile and wrong and confessing it and acknowledging it. I've got news for you. It's a wonder God hadn't killed all of us. It's not just the floods out west and the drought here and the tornadoes and the hurricanes and the tsunamis. We have to come to the realization of what the Apostle Paul taught.

[John Weaver] Except the Lord of the Sabbath had left us a remnant, we should have been made as Sodom and Gomorrah. I'm thankful He's left us a remnant. And we need to understand, folks, that we need to justify God in all of His judgments by saying, He's right and we're wrong. The second application is this. Anyone who seeks to be justified by any other means than faith in the finished work and person of Jesus Christ shall perish. There is no justification outside of God the Father through Jesus Christ. Romans 5 and verse 9 tells us, much more than being now justified by His blood, we shall be saved from wrath through Him. And if we are only justified by His blood and only saved from wrath through Him, Outside of Him, there is no justification, there is no salvation, there is nothing but the wrath of a holy, righteous God. So we must either justify sinners, self, or the Sovereign. To paraphrase Joshua, As for me in my house, I prefer to justify God. He's right. We're wrong.

[John Weaver] And we need to repent and obey. Father, in the name of Jesus Christ, we bow to Thee this day. Oh, how holy Thou art. How righteous Thou art. How just Thou art. And Lord, Thou hast dealt with us far less than our iniquities deserve. Not only individually, Lord, but familially, ecclesiastically, and Lord, even nationally. And Lord, we are sinners by nature and by choice. And we've sinned against Thee, Father, in every way imaginable.

[John Weaver] But we ask for repentance and we ask for faith. We ask you, Lord, to turn us and we shall be turned quicken us, O Lord, and we shall be quickened. Enable us. To acknowledge thy righteousness. And thy holiness. And thy truthfulness. By repenting of our sins and believing thy word. I'm bringing our lives into greater conformity to Thy truth. Give us grace, Lord, to serve Thee acceptably with reverence and godly fear. In Thy name we ask and pray. Amen.

Who Are You Justifying?

John Weaver | YouTube

Lecture Metadata	Details
Speaker	John Weaver
Source	YouTube
Media ID	F0DmEXiG2Nc
Subject	New Testament Studies
Course	Romans: Justification, Faith, and Imputed Righteousness: Who is Israel?
Genre	Sermon
Date	2012-12-03
Dictation Name
Book	Book 131: Romans: Justification, Faith, and Imputed Righteousness — Chapter 10
Source Timed Segments	66

Formatted Transcript

Introduction: The Doctrine of Justification

Weaver defines justification as God's act of declaring sinners righteous through Christ's imputed righteousness, received by faith alone, and distinguishes it from condemnation.

Job 25 and verse 4. Although I'm not going to actually preach from this text, the subject is there. You will understand why in just a moment. Job 25 and verse 4. The title of the message, listen carefully, is, "Who Are You Justifying?" Who are you justifying? In Job 25 and verse 4, the question is asked,

Scripture Reading — Job 25:4

"How then can a man be justified with God, or how can he be clean that is born of woman?"

We understand the word "condemn," or at least we should, because if one stands condemned, he stands guilty before the law. Each person that is in prison has been condemned. That is, he's been found guilty in light of the law. Some may have been condemned unlawfully, unjustly, and unrighteously, yet they were still condemned.

In fact, when I was a boy, we referred to those people as convicts. Why? And the answer is because they had been convicted by the law and judged to be guilty before the law. So we understand the word condemnation. But do you understand the word justification or the act of justifying? Justification is basically the opposite of condemnation. The one who is pronounced justified is pronounced innocent before the law. The law does not condemn and cannot condemn the justified one, for the justified one is freed from the penalty of the broken and violated law. Usually when we talk about justification, we are referencing the biblical doctrine of justification, justification by faith alone. And when you think of the biblical doctrine of justification, you have to understand that justification is indeed an act of God alone. It is uniquely the act of God the Father as judge.

Although I'm not going to be detailing this in the message today, but let me go ahead and give you a definition of justification. Listen carefully. Justification is an act of God's free grace unto sinners in which He pardons all of their sins, accepts and accounts their persons righteous in His sight, not for anything wrought in them or done by them, but only for the perfect obedience and full satisfaction of Christ by God imputed to them and received by faith alone. So justification, of course, is the act of God's free grace. God alone is the author of justification because it is God alone who's able to justify. Only God the Father may pronounce a man righteous in light of the law and in His sight.

Now, I want you to turn very quickly to the book of Romans chapter 3. I want to just show you several passages and I want you to hold Romans 3 because we're going to come back there just momentarily. We're going to be looking at a lot of scriptures. Right now I just want to show you from the book of Romans and one passage out of Galatians, how that it is God alone who can justify. Notice if you would in Romans 3 and verse 24, Romans 3 verse 24, the Bible states,

Scripture Reading — Romans 3:24

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

So it is God who justifies. Look down in verse 30, "Seeing it is one God who shall justify the circumcision by faith and the uncircumcision through faith." Look in Romans 5 and verse 1, "Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ." Then if you would hold Romans 3 and turn over to the book of Galatians chapter 3 and look at verse 8.

Galatians 3 and verse 8. Notice, if you would, what the scripture says. Galatians 3 and verse 8, demonstrating that justification is indeed an act of God.

Scripture Reading — Galatians 3:8

"And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed."

But notice the scripture foreseeing that God would justify the heathen through faith.

Now, it is impossible to be justified in any other way than God's sovereign act and work. We cannot be justified by our work, by our deeds, or by our acts. So if you look back in Romans 3 and verse 20, here we find that we cannot justify ourselves.

Scripture Reading — Romans 3:20

"Therefore by the deeds of the law shall no flesh be justified in His sight, for by the law is the knowledge of sin."

Skip down to verse 28.

Scripture Reading — Romans 3:20

"Therefore we conclude that a man is justified by faith without the deeds of the law."

And then let me quote again from Galatians 2 and verse 16, where the scripture says,

Scripture Reading — Romans 3:20

"Knowing that a man is not justified by the works of the law, but by faith in Jesus Christ. Even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified."

So it is impossible then to work your way into heaven. It's impossible to be saved by doing good and doing right.

It's impossible to be justified before God with anything that you are or anything that you do. Now, I want you to turn to the book of James because I want you to understand that there is no discrepancy between the Apostle Paul and the Apostle James. There is no conflict between them. Many individuals have misinterpreted or misunderstood the book of James, and they've done so to their own detriment and to their own destruction. The apostle James does not teach salvation by works. Period. If you look in James 1 and verse 18, James says this very clearly,

Scripture Reading — James 1:18

"Of His own will begat He us with the word of truth, that we should be a kind of firstfruits of His creatures."

So James acknowledges up front that salvation is the work of God alone.

But you have to remember something. Although salvation is the work of God alone, the God who saves us has ordained that we bring forth fruit that will evidence our salvation. Now, don't leave the book of James, but let me just quote from Ephesians 2:8-9. Everyone in here can quote it.

Scripture Reading — Ephesians 2:8-10

"For by grace are you saved through faith, and that not of yourselves: it is the gift of God: not of works, lest any man should boast."

Okay? But listen to verse 10.

Scripture Reading — Ephesians 2:8-10

"For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."

So when the Bible says in Ephesians 2:8-9, we're not saved by works, but we're saved by grace through faith, and that not of ourselves, it's the gift of God, He goes on to say that God has ordained and created us unto good works that we should walk in them. That is, those who have been saved by grace through faith will inevitably, invariably, evidence and manifest that faith by obedience and by good works. Now, I want you to understand that if we're saved by grace through faith, there will be evidence. Now, James is clarifying this, so look in James chapter 2.

Beginning there with verse 14. We're going to read through verse 18. James chapter 2, beginning with verse 14. Listen to what James asks.

Scripture Reading — James 2:14-18

"What doth it profit, my brethren, though a man say he have faith, and have not works? Can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works."

Now, let's go back, if you would please, and look, if you would, in verse 14. James asked, "What doth it profit, my brethren, though a man say that he hath faith?" In other words, the only evidence is the man's word. "What doth it profit though a man say that he hath faith, and have not works? Can faith save him?" Now, you have to understand James' question. He speaks clearly. He speaks definitively. However, if you insert three little words in there, you will understand exactly what he's saying. Watch, if you would, verse 14. "What doth it profit, my brethren, though a man say he hath faith and have not works? Can that kind of faith save him?" The kind that doesn't produce works. Can that kind of faith save him? And the answer is absolutely not, because it is a dead faith. That's what he proclaims a little bit later on. That's why I said in verse 18, if you tell me that you have faith, go ahead and show me your faith. Well, you can't show faith.

You can't pull it out of your head and say, "Here it is." You can't pull it out of your body. No. He said, "You show me your faith and I will show you my faith by my works." In other words, what James is saying is that real saving faith always works. Now, watch if you would. He gives you two examples, with Abraham and Rahab. So skip down to verse 21. He asked,

Scripture Reading — James 2:21-26

"Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect?" Or mature, or evidenced. "And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?"

Now look what he says. "For as the body without the spirit is dead, so faith without works is dead also." So what is James dealing with? He's dealing with people who say they're saved but they never live it. They never obey it. He said Abraham believed God, and it was counted unto him for righteousness. Abraham had faith. How do we know that Abraham had faith? Because he obeyed God. And he was willing to offer his son Isaac as God commanded him. Rahab was saved by faith. How do we know that Rahab was saved? Because she hid the messengers of God. In other words, her works were commensurate with her faith. Her works evidenced her faith. And James says it's this simple. If you take the spirit out of the body, the body's dead. And if you take works, that which God has ordained, away from real saving faith, it's no longer saving faith, it's just simply, merely a dead faith. So James is not teaching that it is grace plus works that saves us. What James is teaching is that real biblical grace and faith always produce obedience which evidences itself in good works.

And James is telling us that a dead faith is absolutely totally worthless. A dead faith has never saved anyone. Someone says, "But I believe in God." Oh, well, James 2:19, "Thou believest that there is one God; thou doest well: the devils also believe, and tremble." What? Just because a man says he believes in God, doesn't mean that he's Christian. Just because a man says he believes in Jesus Christ, does not mean that he's genuinely saved. You can have an intellectual faith that is nothing but a totally dead faith. And here's what James is saying. If you've got real saving faith, it's going to always evidence itself. So James is teaching us that our works do not save us. They do not help save us.

They do not add to our salvation. They merely evidence and manifest and demonstrate that we have a real, genuine, saving faith. Now, I'm still in my introduction, Doc, so just hang on here. I want to sum this up for you before we get started, okay? Here we go. We can sum up the doctrine of justification by faith with these four points. The originating or moving cause of justification is the free grace of God. The originating or moving cause of justification is the free grace of God. Secondly, the meritorious cause of justification is the person and work and sacrifice of Jesus Christ. The meritorious cause is the person and sacrifice of Jesus Christ. The implemental cause, that is how God implements it, is by imputation. God imputes to us. And fourthly, the instrumental cause is faith alone. It is received by faith alone. So the originating or moving cause is the free grace of God. The meritorious cause is the person and work of Jesus Christ. The implemental cause is imputation and the instrumental cause is faith alone.

Civil Justification and the Role of Judges

God ordained civil magistrates to justify the righteous and condemn the wicked, and He condemns unjust judges who pervert justice.

Now there's another area of justification we need to talk about before we get started and that is it is equally true that in a civil and judicial sense magistrates have been ordained by God to justify and condemn based upon God's law. For instance, look in your Bibles very quickly to the book of Deuteronomy chapter 25 and verse 1. Deuteronomy 25 and verse 1. Deuteronomy 25 and verse 1. Look what God says.

Scripture Reading — Deuteronomy 25:1

"If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they,"

that is the judges,

Scripture Reading — Deuteronomy 25:1

"shall justify the righteous, and condemn the wicked."

So God then has established magistrates to judge and condemn. He's established them to justify the righteous and condemn the wicked. If you will turn right back to Deuteronomy chapter 1 and look at verse 17, Deuteronomy 1 and verse 17. Notice if you would what is said concerning the judges. Deuteronomy 1 verse 17. God says to the judges, "Ye shall not respect persons in judgment; but ye shall hear the small as well as the great.

Ye shall not be afraid of the face of man; for the judgment is God's." And then Moses added, "And the cause that is too hard for you, bring it unto me, and I will hear it." But notice he said the judgment is God's. Do you know what God said to the judges in 2 Chronicles 19 and verse 6? Let me just quote it. God said to the judges, "Take heed what ye do: for ye judge not for man, but for the LORD, who is with you in the judgment." So judges then had been set up by God, ordained by God to judge for Him. There is indeed a grave and solemn duty imposed upon the judges, and they will answer to the judge of all the earth for their flippancy, their injustice, their abuse, their perversion, and their misuse of their authority. In Proverbs 17 and verse 15, God says this, listen carefully. "He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the LORD. He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the LORD."

When you get home today, you ought to read Psalm 82. Psalm 82 is a warning as well as an indictment against all unjust and ungodly judges. You'll be surprised to learn that God imposes the death sentence upon all unjust judges for their wicked rebellion against Him and His law. Such acts of injustice, even as we see going on today, turns the world upside down. In fact, in Psalm 82 and verse 5, the Lord described it like this, that all the foundations of the earth are out of course. And I'm going to ask you a question, and I'm going to choose my words carefully, so you'll understand that I'm not beating around the bush. Did you read or did you hear what that stupid Indiana judge did? And I use the word stupid correctly. The stupid Indiana judge ruled that if a policeman wants to enter your home without warrant, without reason, you cannot resist him. He can come in any time and do anything he wants to do.

Which is not only contrary to history, contrary to Magna Carta, contrary to Constitution, contrary to the Bible, it's contrary to common sense. One author wrote that he hopes that some constitutionally concerned law enforcement officers in Indiana will barge into the judge's home, especially during supper time, or night time and do whatever they want to do and then maybe he might change his mind. Now, I'm just saying this to point out the fact that God said that the whole foundation of the earth is out of course. God pronounces grievous woes against all who pervert justice. Look in your Bibles to the book of Isaiah chapter 5. Isaiah chapter 5. Isaiah chapter 5, and look at verses 20 through 23. Isaiah 5, and let's begin with verse 20, and I want you to note the woes, okay? Isaiah 5, verse 20, look what God says. "Woe unto them that draw iniquity..." well let's see, verse 20. "Woe unto them that call evil good, and good evil.

That put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: which justify the wicked for reward, and take away the righteousness of the righteous from him!" Now let me ask you a question. Do you know why God pronounces the death penalty upon wicked and corrupt judges in Psalm 82 and He pronounces such solemn and grievous woes upon them in Isaiah chapter 5? The answer is because it's impossible for society to exist without true biblical justice and when you destroy justice you destroy society. Do you want to know why there is so much anarchy and confusion and chaos in our land? It's because there is no true justice. Do you want to know why there are so many repeat offenders, quote unquote, repeat rapists, repeat murderers? Because there is no justice. And God says, very obviously, the whole foundation of the earth is out of course when true justice is denied. Now, I've given you a very long introduction, but my question and the title of this message is, who are you justifying?

We May Justify Sinners by Our Wickedness

By committing greater sins, we make others appear less wicked by comparison, as Judah did with Sodom and Samaria, though all remain guilty before God.

Now this point will take some explanation. And it's not that we pronounce sinners righteous in the sight of God's law. It means that comparatively speaking, when our sins are more wicked, more vile, and more rebellious, we justify those who are not as wicked, and not as rebellious, and not as vile as we. They will look upon us and say, "Ha! Well, at least I'm not as bad as old so-and-so over there. At least I don't do what he does. At least I don't live like she does." You say, what are you talking about? Well, let's turn in our Bibles to the book of Ezekiel chapter 16. Ezekiel chapter 16. And let's begin reading there verse 44. And let me show you what I mean as to how we justify sinners by our wickedness. Ezekiel chapter 16. And let's begin reading with verse 44. Look what God says.

"Behold, every one that useth proverbs shall use this proverb against thee, saying, As is the mother, so is her daughter." Now look what God says. "Thou art thy mother's daughter, that loatheth her husband and her children; and thou art the sister of thy sisters, which loathed their husbands and their children: your mother was an Hittite, and your father an Amorite. And thine elder sister is Samaria," which was the capital of Israel, "thine elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters." Now he's talking to Judah and Jerusalem. He says, "Your elder sister is Samaria, your younger sister is Sodom." Watch verse 47. "Yet hast thou not walked after their ways, nor done after their abominations: but, as if that were a very little thing, thou wast corrupted more than they in all thy ways. As I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters. Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.

And they were haughty, and committed abomination before me: therefore I took them away as I saw good. Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done." Watch. "Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters." Now let me ask you some questions. Was Sodom righteous? The answer is a resounding no. Was Samaria the capital of Israel righteous? The answer is no. Yet compared to Judah and her transgressions, they were more righteous and the extreme wickedness of Judah in a sense justified Sodom and Samaria. Judah's vileness countenanced Sodom and Samaria in their wickedness, by doing the same abominations and more, and greater, saying in effect that they did right in what they did, and by exceeding them in sin, made Sodom and Samaria to appear righteous as compared to Judah. Judah's actions gave Sodom and Samaria an opportunity to excuse their sins, for they had not been as vile as Judah.

Now let me repeat what I just said in another way. Judah justified Sodom and Samaria comparatively speaking. In reality, listen carefully, Sodom and Samaria were not more righteous. They were just simply less vile and less wicked. And so Judah's extreme wickedness then, comparatively speaking, made Sodom and Samaria look righteous because they were just simply less wicked. But Judah's sins did not extenuate or excuse the sins of Sodom or Samaria. They're going to be judged for their sins. Look what our Lord said in Matthew 11. Turn over to Matthew 11. And look if you would please, beginning there verse 23. Matthew 11 and verse 23. Our Lord said it like this:

Scripture Reading — Matthew 11:23-24

"And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee."

Capernaum, like Judah, had sinned against light, knowledge, and opportunity. Their sins were far more heinous and far more wicked than those of Sodom. And so Sodom will be punished less severely, although she will be punished, because her sins were not as wicked and as vile as Capernaum's and as Judah's. Now, go back in your Bibles to the book of Jeremiah chapter 3, and look if you would at verse 11. By the way, since you're in the New Testament, go ahead and find the book of Luke, if you would, just find the book of Luke because we're going there after Jeremiah 3. I want you to see this. Look in Jeremiah chapter 3 and verse 11. Then we'll go to the book of Luke chapter 12. I'm just showing you that we may justify sinners by our wickedness. Look in Jeremiah 3 and verse 11.

Here the Lord says it again, "And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah." Well, how could backsliding Israel justify herself? Because her sins were not as grievous and not as vile and not as wicked as the sins of Judah. It's not that Israel was going to get away with their sins or that they were not sinners. They just were not as bad as Judah. You know, I want you to stop and think about this. This not only has to be an awful thought, it must also be a blasphemous act to justify the wicked by being more wicked than they are. You stop and think about that. Look in your Bibles to Luke chapter 12, and let's begin reading there verse 47. Luke 12, verse 47. I want you to see what our Lord says. Luke 12, verse 47.

"And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more." What did our Lord say? Ah, that servant who knew his Lord's will, and did it not? He had truth. He sinned against light. He sinned against truth. He sinned against opportunity. He shall be beaten with many stripes. But the one who did not know shall still be beaten, but with fewer stripes.

That's why our Lord said it's going to be more tolerable in the day of judgment for Sodom than it would be for Capernaum or for Judah. We must remember that the greater the light, the greater the knowledge, the greater the opportunity is always accompanied by greater responsibility and greater accountability. So we may justify sinners by our wickedness. We may justify self by excuses. If you remember the first part of this message, I said that justification is an act of God alone. And that is true. Only God can justify. Yet, we always endeavor to justify ourselves by our excuses and extenuating circumstances. We always offer excuses for our failures, for our sins, for our shortcomings. And somehow we think that our excuses are not only acceptable to ourselves, but to others and to God as well.

We May Justify Self by Excuses

Humans attempt to justify themselves through excuses and self-vindication, like the lawyer in Luke 10, but God knows the heart and rejects such self-justification.

Job said in Job 9 and verse 20, "If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse." I want you to look in your Bibles, Luke chapter 10, since you're right there. I want to show you what I'm talking about, justifying ourselves. Luke 10, and let's begin reading there verse 26, a very familiar story. In fact, let's begin with verse 25. Luke chapter 10, verse 25. "And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live. But he, willing to justify himself, said unto Jesus, And who is my neighbour? And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.

And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him. And whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.

Now, I don't know if you caught verse 29 or not, but I want you to look back there. After our Lord had told him to obey God's Word, the scripture says, "But he, willing to justify himself, said unto Jesus, And who is my neighbour?" The lawyer was desirous to vindicate himself before God and before God's law and was endeavoring to convince our Lord as well as himself that he was not a sinner and that he'd kept the law because there's a controversy over the word "neighbour." "Who is my neighbour?" He wanted to point out that the term "neighbour" could not be easily settled and there was a question as to exactly what was meant by the word "neighbour." Now the reason this question was so intense was because of what the Pharisees taught. The Pharisees taught it was perfectly righteous to love your neighbour and to hate your enemies. In fact, our Lord in Matthew 5 and verse 43 said it like this, "Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy." Thus the law-giver is endeavoring to destroy the law by questioning its meaning, its intent, its spirituality. And instead of bringing his life in conformity to the law of God, he wants to pervert the law of God and bring it down to his standard because he wants to determine who his neighbour is and who qualifies as a neighbour.

Now, the story of the Good Samaritan shows us who the neighbours really are. Here a priest came and walked by, a Levite came and walked by, and a Samaritan, whom the Jews absolutely despised and hated, walked by, saw the man, bound up his wounds, took care of him, took him to an inn, took care of his expenses. You see, in our Lord's time, the Jews and the Samaritans were at such odds. In John chapter 4, when our Lord went and sat on the well, where a Samaritan woman was drawing water, and He said to her, "Give me to drink." You know what she asked in John 4 and verse 9? Listen to this. "Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans." Hmm.

Why are you even talking to me? Here's what the whole point of the story of the Good Samaritan is. It doesn't matter where an individual comes from. It doesn't really matter in one sense of the word what he believes or even what nationality he is. If he is in distress, if there is an emergency situation, he has a claim upon your kindness and your mercy. And if you are in his part of the country, you would want him to treat you the same way. All our Lord is saying is, look, your neighbour is not necessarily the man who lives right next door to you, but your neighbour happens to be someone who is in need. There's an emergency situation. There's a distress. It's just like if we're sitting here and there's a car wreck outside. And the cars catch on fire. We don't run outside and say, "Are you a Christian?" before we try to rescue them and pull them out. No.

What their faith is, is immaterial. Where they're from is immaterial. We try to get them out of the cars before the cars explode. Now, this is what our Lord is saying. So, our neighbour is whoever happens to have needs. Watch this. I want you to turn in your Bibles to Luke chapter 16. Because I'm just showing you that it is possible to justify self. Look in Luke chapter 16, beginning there, verse 13. Luke 16. Verse 13, watch carefully. Luke 16, verse 13, our Lord says, "No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon."

"And the Pharisees also, who were covetous, heard all these things: and they derided him. And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God." Wow. "Ye are they which justify yourselves before men." The Pharisees were covetous. They believed that they could serve God and mammon. Have you ever noticed how our government always seeks to justify its wicked acts? We had to invade them for they have weapons of mass destruction. We have to invade them because Gaddafi is killing innocent people. Well, how many have we killed in saving them? It's just like Janet Reno in Waco. We have to save the children and murdered 17 of them. But you know, what we do as individuals and as families and as churches, so does the nation. Adam Clarke said this about this passage in Luke 16.

He's talking about the Pharisees. He says, "You endeavor to make it appear to men that you can still feel an insatiable thirst after the present world, and yet secure the blessings of another; that you can reconcile God and mammon, and serve two masters with equal zeal and affection. But God knows your hearts, and He knows that you are alive to the world and dead to God and goodness. Therefore, howsoever you may be esteemed among men, you are an abomination before Him." One may appear before men as just and strict observers of the law, or predicating of themselves as just, or as our Savior said, you make a fine show and great brags amongst men. But God's eye goes deeper. He knows the heart. What pride and covetousness and hypocrisy lies there? Men do not know your hearts, but God knows them. And you see, the truth of the matter is this, folks. One may excuse his sins and his rebellions and his wickedness a thousand times over, and it may all be well and good before men, but not before God. Our own government can justify itself to all the nations in the world. It can justify itself to all of the American people. But that does not mean that God accepts those excuses and those justifications. And when we offer our puny, flimsy excuses for disobeying God's law, somehow we think that God accepts them. "Well, the reason I ran off with this woman was she was more spiritual than my wife." That's so trashy. "Well, the reason I stole, he's got so much and I have so little and I knew he would never miss it." You know what we're doing? We're trying to justify our sins and our rebellions. So we may justify sinners by our wickedness. We may justify self by our excuses.

We May Justify the Sovereign by Confession and Repentance

Believers justify God by repenting of sin, believing His Word, and acknowledging His righteousness in all His judgments and demands.

Thirdly, we may justify the sovereign by confession and repentance. I want you to turn in your Bibles to Luke chapter 7, Luke chapter 7. And I hope you're already asking yourself this question. How in the world do I justify God? Is it possible to justify God? What does it mean to justify God? How can it be done? How often should we justify God? Well, look in Luke chapter 7 beginning there with verse 19. Luke 7 verse 19. "And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another? When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?"

"And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. And blessed is he, whosoever shall not be offended in me. And when the messengers of John were departed, he began to speak unto the people concerning John. What went ye out into the wilderness for to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts. But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet. This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he." And watch, "And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him." Now, notice, "And all the people that heard him, and the publicans, justified God." How did they justify God? The answer is, they justified God by repenting of their sins, exercising faith in the Messiah, and believing the preaching of John the Baptist.

They considered God right and righteous and just in everything that He said and everything that He demanded. They said that God would be righteous and just to destroy them and anyone else because of His holiness and His justice. They justified God by believing Him, by repenting of their sins, and by confessing and acknowledging that God was righteous and God was true. And then they evidenced that by submitting themselves to the baptism of John, which God the Father had ordained. The Pharisees, of course, refused to do that. They did not believe the preaching of John. They did not believe the Word of God. They did not believe the Messiah. And they rejected the counsel of God against themselves. John Calvin said it like this, "Those who respectfully embrace the Son of God and assent to the doctrine which he has brought are said to ascribe righteousness to God. We need not therefore wonder if the Holy Spirit everywhere honors faith with remarkable commendations, assigns to it the highest rank in the worship of God, and declares that it is a very acceptable service. For what duty can be deemed more sacred than to vindicate God's righteousness? The word 'justify' applies generally, no doubt, to everything connected with the praises of God and conveys the idea that God is beheld with approbation and crowned with glory by the people who embrace that doctrine of which he is the author.

Now since faith justifies God, it is impossible on the other hand, but that unbelief must be blasphemy against him and a disdainful withholding of that praise which is due his name. The expression also teaches us that men are never brought into complete subjection to the faith until, disregarding the flesh and sense, they conclude that everything which comes from God is just and holy and do not permit themselves to murmur against Him or His Word or His works." So how do we justify God? By submitting to Him. By obeying Him. By confessing and acknowledging everything that He said is right. It is possible to glorify the Word of the Lord. In fact, Acts 13 and verse 48 says this, "And when the Gentiles heard this, they were glad, and glorified the word of the Lord.

And as many as were ordained to eternal life believed." So we must then, in every situation, in every circumstance, acknowledge that God is right, and that we're wrong. How do we acknowledge that? By repenting of our sins, by believing Him, confessing and acknowledging Him, and bringing our lives in conformity to the Word of God. So the question is, who are you justifying? Let me make just a couple of applications. The first one is this. It's important to understand that in everything that you say and everything that you do, you are either justifying sinners, self, or the sovereign. You cannot escape the act of justification in that sense of the word. If you're living wickedly, you're justifying someone who is less wicked than you. If you're making excuses for your sin and your rebellion, you're justifying yourself. If you're repenting and believing and submitting to the word of God, you're justifying God.

Applications: Justifying God in All Things

Weaver applies the message by urging believers to justify God through repentance and faith, warning that any other means of justification leads to perishing.

We must at all times learn to justify God by saying He's right. He's righteous. We're wrong. And we're to submit to Him. Without me taking the time to do it, let me encourage you to do something. I want to encourage you to read Ezra 9 and Nehemiah 9 when you get home. Ezra chapter 9, Nehemiah chapter 9. You're going to see that in those two chapters, both Ezra and Nehemiah are confessing and acknowledging the sins of the nation. And they're under the judgment and the wrath of God. And you know what they're saying? "Thou art right and we're wrong.

You are holy and unto us belongs confusion of faces, for we have sinned against Thee." What are they doing? They're justifying God. They're saying we're getting everything we deserved and less than we deserved. Because Lord, you're holy and you're right and we're sinners and we're wicked and we're wrong and we violated your law. And Lord, if you wipe us off the face of the earth, fine! You're still right and we're wrong. And I've got news for you folks. We may justify God by looking around at our nation and seeing everything that's wicked and vile and wrong and confessing it and acknowledging it. I've got news for you. It's a wonder God hadn't killed all of us. It's not just the floods out west and the drought here and the tornadoes and the hurricanes and the tsunamis. We have to come to the realization of what the Apostle Paul taught.

"Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha." I'm thankful He's left us a remnant. And we need to understand, folks, that we need to justify God in all of His judgments by saying, He's right and we're wrong. The second application is this. Anyone who seeks to be justified by any other means than faith in the finished work and person of Jesus Christ shall perish. There is no justification outside of God the Father through Jesus Christ. Romans 5 and verse 9 tells us, "Much more then, being now justified by his blood, we shall be saved from wrath through him." And if we are only justified by His blood and only saved from wrath through Him, outside of Him, there is no justification, there is no salvation, there is nothing but the wrath of a holy, righteous God. So we must either justify sinners, self, or the Sovereign. To paraphrase Joshua, "As for me and my house, I prefer to justify God. He's right. We're wrong.

And we need to repent and obey. Father, in the name of Jesus Christ, we bow to Thee this day. Oh, how holy Thou art. How righteous Thou art. How just Thou art. And Lord, Thou hast dealt with us far less than our iniquities deserve. Not only individually, Lord, but familially, ecclesiastically, and Lord, even nationally. And Lord, we are sinners by nature and by choice. And we've sinned against Thee, Father, in every way imaginable.

But we ask for repentance and we ask for faith. We ask you, Lord, to turn us and we shall be turned; quicken us, O Lord, and we shall be quickened. Enable us to acknowledge Thy righteousness and Thy holiness and Thy truthfulness by repenting of our sins and believing Thy Word and bringing our lives into greater conformity to Thy truth. Give us grace, Lord, to serve Thee acceptably with reverence and godly fear. In Thy name we ask and pray. Amen.

Study Guide

Major Themes

Justification by Faith Alone

Summary: Justification is an act of God's free grace, based solely on Christ's work and received by faith, not by human works.

Evidence: Weaver defines justification as 'an act of God's free grace unto sinners in which He pardons all of their sins... only for the perfect obedience and full satisfaction of Christ by God imputed to them and received by faith alone.'

The Danger of Self-Justification

Summary: Humans often try to justify themselves through excuses, but God sees the heart and rejects such attempts.

Evidence: Weaver cites Luke 16:15: 'Ye are they which justify yourselves before men; but God knoweth your hearts.'

Justifying God Through Repentance

Summary: To justify God means to acknowledge His righteousness by repenting of sin and submitting to His Word.

Evidence: Weaver explains that the publicans 'justified God, being baptized with the baptism of John' by repenting and believing.

Comparative Wickedness Justifies Sinners

Summary: Greater sin can make others appear less wicked by comparison, but it does not excuse their sin before God.

Evidence: Weaver uses Ezekiel 16:51-52 to show Judah 'justified thy sisters' by being more wicked than Sodom and Samaria.

God's Judgment on Unjust Judges

Summary: God condemns judges who pervert justice, as they undermine the foundations of society.

Evidence: Weaver references Proverbs 17:15: 'He that justifieth the wicked... they both are an abomination to the LORD.'

Key Arguments

Only God Can Justify

Summary: Justification is exclusively God's act; humans cannot justify themselves by works or deeds.

Evidence: Weaver cites Romans 3:20: 'Therefore by the deeds of the law shall no flesh be justified in His sight.'

Faith Without Works Is Dead

Summary: James teaches that genuine saving faith always produces works as evidence, not as a means of salvation.

Evidence: Weaver explains James 2:17: 'Even so faith, if it hath not works, is dead, being alone.'

Greater Light Brings Greater Accountability

Summary: Those with more knowledge of God's will face stricter judgment, as seen in the comparison between Capernaum and Sodom.

Evidence: Weaver references Luke 12:47-48 about the servant who knew his master's will being beaten with many stripes.

Excuses Do Not Justify Before God

Summary: Human excuses for sin may satisfy men but are abominable to God, who knows the heart.

Evidence: Weaver quotes Adam Clarke on Luke 16:15: 'You endeavor to make it appear to men that you can still feel an insatiable thirst after the present world... but God knows your hearts.'

Justifying God Is an Act of Faith

Summary: To justify God is to embrace His Word and acknowledge His righteousness, which is the essence of true worship.

Evidence: Weaver quotes John Calvin: 'Those who respectfully embrace the Son of God... are said to ascribe righteousness to God.'

Scripture References

Job 25:4

Context: Weaver introduces the sermon's theme by quoting the question, 'How then can a man be justified with God?'

Romans 3:24

Context: Used to show that justification is by God's grace through redemption in Christ.

Romans 3:30

Context: Demonstrates that God justifies both Jews and Gentiles by faith.

Romans 5:1

Context: Shows that being justified by faith brings peace with God.

Galatians 3:8

Context: Indicates that God would justify the heathen through faith, as preached to Abraham.

Romans 3:20

Context: States that no flesh is justified by the deeds of the law.

Romans 3:28

Context: Concludes that a man is justified by faith without the deeds of the law.

Galatians 2:16

Context: Reinforces that justification is not by works of the law but by faith in Christ.

James 1:18

Context: Shows that salvation is God's work, as He begat us by His own will.

Ephesians 2:8-10

Context: Salvation by grace through faith, not works, but believers are created for good works.

James 2:14-18

Context: James argues that faith without works is dead and cannot save.

James 2:21-26

Context: Uses Abraham and Rahab as examples of faith evidenced by works.

Deuteronomy 25:1

Context: God commands judges to justify the righteous and condemn the wicked.

Deuteronomy 1:17

Context: Judges are to judge without respect of persons, for judgment is God's.

Proverbs 17:15

Context: He who justifies the wicked and condemns the just is an abomination to the Lord.

Isaiah 5:20-23

Context: Woes pronounced on those who call evil good and justify the wicked for reward.

Ezekiel 16:44-52

Context: Judah justified Sodom and Samaria by being more wicked than they.

Matthew 11:23-24

Context: It will be more tolerable for Sodom in judgment than for Capernaum due to greater light.

Jeremiah 3:11

Context: Backsliding Israel justified herself more than treacherous Judah.

Luke 12:47-48

Context: The servant who knew his master's will will be beaten with many stripes; greater privilege brings greater accountability.

Historical References

Magna Carta

Context: Weaver mentions Magna Carta as a historical standard contrary to the Indiana judge's ruling on warrantless entry.

Indiana judge ruling on police entry

Context: Weaver criticizes a recent ruling that police may enter homes without warrant and without resistance.

Janet Reno and Waco siege

Context: Weaver references the Waco siege as an example of government justifying harmful actions under the guise of saving children.

Adam Clarke commentary on Luke 16

Context: Weaver quotes Adam Clarke's commentary on the Pharisees' self-justification.

John Calvin on justifying God

Context: Weaver quotes John Calvin's commentary on Luke 7:29 regarding faith as ascribing righteousness to God.

Important Quotes

Justification is an act of God's free grace unto sinners in which He pardons all of their sins, accepts and accounts their persons righteous in His sight, not for anything wrought in them or done by 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 formal definition of justification, summarizing the core doctrine of the sermon.

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

Significance: Weaver uses this verse to emphasize God's hatred of unjust judgment, a key point in his application to civil magistrates.

Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.

Significance: This quote from Luke 16:15 underscores the futility of self-justification before God.

And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.

Significance: Weaver uses this verse to illustrate how repentance and submission justify God.

Those who respectfully embrace the Son of God and assent to the doctrine which he has brought are said to ascribe righteousness to God.

Significance: Weaver quotes John Calvin to explain that faith is the means by which believers justify God.

Discussion Questions

In what ways might our own sins make others appear less wicked by comparison, and how should this awareness affect our humility?

Context: Weaver explains that Judah's greater wickedness justified Sodom and Samaria comparatively.

What are some common excuses we use to justify our sins, and how can we replace self-justification with genuine repentance?

Context: Weaver discusses the lawyer in Luke 10 who sought to justify himself by questioning who his neighbor was.

What does it mean practically to 'justify God' in our daily lives, especially when facing trials or witnessing injustice?

Context: Weaver explains that justifying God involves acknowledging His righteousness in all His judgments and commands.

How does the doctrine of justification by faith alone guard against both legalism and antinomianism?

Context: Weaver emphasizes that salvation is by grace through faith, but genuine faith always produces good works.

Why is it dangerous for a society when judges pervert justice, and what is the Christian's responsibility in such a context?

Context: Weaver condemns unjust judges and cites Proverbs 17:15 and Psalm 82.

Applications

Examine Whom You Are Justifying

Summary: Believers should evaluate whether their actions justify sinners, self, or God, and strive to justify God in all things.

Evidence: Weaver states, 'In everything that you say and everything that you do, you are either justifying sinners, self, or the sovereign.'

Repent and Submit to God's Word

Summary: Justifying God requires repenting of sin, believing His Word, and conforming our lives to His truth.

Evidence: Weaver says, 'We must at all times learn to justify God by saying He's right. He's righteous. We're wrong. And we're to submit to Him.'

Acknowledge God's Righteousness in Judgment

Summary: Like Ezra and Nehemiah, believers should confess national and personal sins, acknowledging that God's judgments are just.

Evidence: Weaver encourages reading Ezra 9 and Nehemiah 9, where they confess, 'Thou art right and we're wrong.'

Rely Solely on Christ for Justification

Summary: Salvation is found only through faith in Christ's blood; any other attempt at justification leads to perishing.

Evidence: Weaver warns, 'Anyone who seeks to be justified by any other means than faith in the finished work and person of Jesus Christ shall perish.'

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T15:21:40Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T04:39:49Z

Clean Transcript

Who Are You Justifying?

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

Job 25 and verse 4. Although I'm not going to actually preach from this text, the subject is there. You will understand why in just a moment. Job 25 and verse 4. The title of the message, listen carefully, is, "Who Are You Justifying?" Who are you justifying? In Job 25 and verse 4, the question is asked, "How then can a man be justified with God, or how can he be clean that is born of woman?" We understand the word "condemn," or at least we should, because if one stands condemned, he stands guilty before the law. Each person that is in prison has been condemned. That is, he's been found guilty in light of the law. Some may have been condemned unlawfully, unjustly, and unrighteously, yet they were still condemned.
#1 | 0:15 to 1:25 | cleaned
In fact, when I was a boy, we referred to those people as convicts. Why? And the answer is because they had been convicted by the law and judged to be guilty before the law. So we understand the word condemnation. But do you understand the word justification or the act of justifying? Justification is basically the opposite of condemnation. The one who is pronounced justified is pronounced innocent before the law. The law does not condemn and cannot condemn the justified one, for the justified one is freed from the penalty of the broken and violated law. Usually when we talk about justification, we are referencing the biblical doctrine of justification, justification by faith alone. And when you think of the biblical doctrine of justification, you have to understand that justification is indeed an act of God alone. It is uniquely the act of God the Father as judge.
#2 | 1:26 to 2:43 | cleaned
Although I'm not going to be detailing this in the message today, but let me go ahead and give you a definition of justification. Listen carefully. Justification is an act of God's free grace unto sinners in which He pardons all of their sins, accepts and accounts their persons righteous in His sight, not for anything wrought in them or done by them, but only for the perfect obedience and full satisfaction of Christ by God imputed to them and received by faith alone. So justification, of course, is the act of God's free grace. God alone is the author of justification because it is God alone who's able to justify. Only God the Father may pronounce a man righteous in light of the law and in His sight.
#3 | 2:45 to 3:46 | cleaned
Now, I want you to turn very quickly to the book of Romans chapter 3. I want to just show you several passages and I want you to hold Romans 3 because we're going to come back there just momentarily. We're going to be looking at a lot of scriptures. Right now I just want to show you from the book of Romans and one passage out of Galatians, how that it is God alone who can justify. Notice if you would in Romans 3 and verse 24, Romans 3 verse 24, the Bible states, "Being justified freely by His grace through the redemption that is in Christ Jesus." So it is God who justifies. Look down in verse 30, "Seeing it is one God who shall justify the circumcision by faith and the uncircumcision through faith." Look in Romans 5 and verse 1, "Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ." Then if you would hold Romans 3 and turn over to the book of Galatians chapter 3 and look at verse 8.
#4 | 3:47 to 4:58 | cleaned
Galatians 3 and verse 8. Notice, if you would, what the scripture says. Galatians 3 and verse 8, demonstrating that justification is indeed an act of God. "And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed." But notice the scripture foreseeing that God would justify the heathen through faith.
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Now, it is impossible to be justified in any other way than God's sovereign act and work. We cannot be justified by our work, by our deeds, or by our acts. So if you look back in Romans 3 and verse 20, here we find that we cannot justify ourselves. "Therefore by the deeds of the law shall no flesh be justified in His sight, for by the law is the knowledge of sin." Skip down to verse 28. "Therefore we conclude that a man is justified by faith without the deeds of the law." And then let me quote again from Galatians 2 and verse 16, where the scripture says, "Knowing that a man is not justified by the works of the law, but by faith in Jesus Christ. Even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified." So it is impossible then to work your way into heaven. It's impossible to be saved by doing good and doing right.
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It's impossible to be justified before God with anything that you are or anything that you do. Now, I want you to turn to the book of James because I want you to understand that there is no discrepancy between the Apostle Paul and the Apostle James. There is no conflict between them. Many individuals have misinterpreted or misunderstood the book of James, and they've done so to their own detriment and to their own destruction. The apostle James does not teach salvation by works. Period. If you look in James 1 and verse 18, James says this very clearly, "Of His own will begat He us with the word of truth, that we should be a kind of firstfruits of His creatures." So James acknowledges up front that salvation is the work of God alone.
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But you have to remember something. Although salvation is the work of God alone, the God who saves us has ordained that we bring forth fruit that will evidence our salvation.
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Now, don't leave the book of James, but let me just quote from Ephesians 2:8-9. Everyone in here can quote it. "For by grace are you saved through faith, and that not of yourselves: it is the gift of God: not of works, lest any man should boast." Okay? But listen to verse 10. "For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." So when the Bible says in Ephesians 2:8-9, we're not saved by works, but we're saved by grace through faith, and that not of ourselves, it's the gift of God, He goes on to say that God has ordained and created us unto good works that we should walk in them. That is, those who have been saved by grace through faith will inevitably, invariably, evidence and manifest that faith by obedience and by good works. Now, I want you to understand that if we're saved by grace through faith, there will be evidence. Now, James is clarifying this, so look in James chapter 2.
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Beginning there with verse 14. We're going to read through verse 18. James chapter 2, beginning with verse 14. Listen to what James asks. "What doth it profit, my brethren, though a man say he have faith, and have not works? Can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works."
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Now, let's go back, if you would please, and look, if you would, in verse 14. James asked, "What doth it profit, my brethren, though a man say that he hath faith?" In other words, the only evidence is the man's word. "What doth it profit though a man say that he hath faith, and have not works? Can faith save him?" Now, you have to understand James' question. He speaks clearly. He speaks definitively. However, if you insert three little words in there, you will understand exactly what he's saying. Watch, if you would, verse 14. "What doth it profit, my brethren, though a man say he hath faith and have not works? Can that kind of faith save him?" The kind that doesn't produce works. Can that kind of faith save him? And the answer is absolutely not, because it is a dead faith. That's what he proclaims a little bit later on. That's why I said in verse 18, if you tell me that you have faith, go ahead and show me your faith. Well, you can't show faith.
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You can't pull it out of your head and say, "Here it is." You can't pull it out of your body. No. He said, "You show me your faith and I will show you my faith by my works." In other words, what James is saying is that real saving faith always works.
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Now, watch if you would. He gives you two examples, with Abraham and Rahab. So skip down to verse 21. He asked, "Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect?" Or mature, or evidenced. "And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?"
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Now look what he says. "For as the body without the spirit is dead, so faith without works is dead also." So what is James dealing with? He's dealing with people who say they're saved but they never live it. They never obey it. He said Abraham believed God, and it was counted unto him for righteousness. Abraham had faith. How do we know that Abraham had faith? Because he obeyed God. And he was willing to offer his son Isaac as God commanded him. Rahab was saved by faith. How do we know that Rahab was saved? Because she hid the messengers of God. In other words, her works were commensurate with her faith. Her works evidenced her faith. And James says it's this simple. If you take the spirit out of the body, the body's dead. And if you take works, that which God has ordained, away from real saving faith, it's no longer saving faith, it's just simply, merely a dead faith. So James is not teaching that it is grace plus works that saves us. What James is teaching is that real biblical grace and faith always produce obedience which evidences itself in good works.
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And James is telling us that a dead faith is absolutely totally worthless. A dead faith has never saved anyone. Someone says, "But I believe in God." Oh, well, James 2:19, "Thou believest that there is one God; thou doest well: the devils also believe, and tremble." What? Just because a man says he believes in God, doesn't mean that he's Christian. Just because a man says he believes in Jesus Christ, does not mean that he's genuinely saved. You can have an intellectual faith that is nothing but a totally dead faith. And here's what James is saying. If you've got real saving faith, it's going to always evidence itself. So James is teaching us that our works do not save us. They do not help save us.
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They do not add to our salvation. They merely evidence and manifest and demonstrate that we have a real, genuine, saving faith.
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Now, I'm still in my introduction, Doc, so just hang on here. I want to sum this up for you before we get started, okay? Here we go. We can sum up the doctrine of justification by faith with these four points. The originating or moving cause of justification is the free grace of God. The originating or moving cause of justification is the free grace of God. Secondly, the meritorious cause of justification is the person and work and sacrifice of Jesus Christ. The meritorious cause is the person and sacrifice of Jesus Christ. The implemental cause, that is how God implements it, is by imputation. God imputes to us. And fourthly, the instrumental cause is faith alone. It is received by faith alone. So the originating or moving cause is the free grace of God. The meritorious cause is the person and work of Jesus Christ. The implemental cause is imputation and the instrumental cause is faith alone.
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Now there's another area of justification we need to talk about before we get started and that is it is equally true that in a civil and judicial sense magistrates have been ordained by God to justify and condemn based upon God's law. For instance, look in your Bibles very quickly to the book of Deuteronomy chapter 25 and verse 1. Deuteronomy 25 and verse 1. Deuteronomy 25 and verse 1. Look what God says. "If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they," that is the judges, "shall justify the righteous, and condemn the wicked." So God then has established magistrates to judge and condemn. He's established them to justify the righteous and condemn the wicked. If you will turn right back to Deuteronomy chapter 1 and look at verse 17, Deuteronomy 1 and verse 17. Notice if you would what is said concerning the judges. Deuteronomy 1 verse 17. God says to the judges, "Ye shall not respect persons in judgment; but ye shall hear the small as well as the great.
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Ye shall not be afraid of the face of man; for the judgment is God's." And then Moses added, "And the cause that is too hard for you, bring it unto me, and I will hear it." But notice he said the judgment is God's. Do you know what God said to the judges in 2 Chronicles 19 and verse 6? Let me just quote it. God said to the judges, "Take heed what ye do: for ye judge not for man, but for the LORD, who is with you in the judgment." So judges then had been set up by God, ordained by God to judge for Him. There is indeed a grave and solemn duty imposed upon the judges, and they will answer to the judge of all the earth for their flippancy, their injustice, their abuse, their perversion, and their misuse of their authority. In Proverbs 17 and verse 15, God says this, listen carefully. "He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the LORD. He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the LORD."
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When you get home today, you ought to read Psalm 82. Psalm 82 is a warning as well as an indictment against all unjust and ungodly judges. You'll be surprised to learn that God imposes the death sentence upon all unjust judges for their wicked rebellion against Him and His law. Such acts of injustice, even as we see going on today, turns the world upside down. In fact, in Psalm 82 and verse 5, the Lord described it like this, that all the foundations of the earth are out of course. And I'm going to ask you a question, and I'm going to choose my words carefully, so you'll understand that I'm not beating around the bush. Did you read or did you hear what that stupid Indiana judge did? And I use the word stupid correctly. The stupid Indiana judge ruled that if a policeman wants to enter your home without warrant, without reason, you cannot resist him. He can come in any time and do anything he wants to do.
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Which is not only contrary to history, contrary to Magna Carta, contrary to Constitution, contrary to the Bible, it's contrary to common sense. One author wrote that he hopes that some constitutionally concerned law enforcement officers in Indiana will barge into the judge's home, especially during supper time, or night time and do whatever they want to do and then maybe he might change his mind.
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Now, I'm just saying this to point out the fact that God said that the whole foundation of the earth is out of course. God pronounces grievous woes against all who pervert justice. Look in your Bibles to the book of Isaiah chapter 5. Isaiah chapter 5. Isaiah chapter 5, and look at verses 20 through 23. Isaiah 5, and let's begin with verse 20, and I want you to note the woes, okay? Isaiah 5, verse 20, look what God says. "Woe unto them that draw iniquity..." well let's see, verse 20. "Woe unto them that call evil good, and good evil.
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That put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: which justify the wicked for reward, and take away the righteousness of the righteous from him!"
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Now let me ask you a question. Do you know why God pronounces the death penalty upon wicked and corrupt judges in Psalm 82 and He pronounces such solemn and grievous woes upon them in Isaiah chapter 5? The answer is because it's impossible for society to exist without true biblical justice and when you destroy justice you destroy society. Do you want to know why there is so much anarchy and confusion and chaos in our land? It's because there is no true justice. Do you want to know why there are so many repeat offenders, quote unquote, repeat rapists, repeat murderers? Because there is no justice. And God says, very obviously, the whole foundation of the earth is out of course when true justice is denied. Now, I've given you a very long introduction, but my question and the title of this message is, who are you justifying?
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I want to give you three things that you probably never thought of, but here it is. First of all, we may justify sinners by our wickedness. Now listen to that. We may justify sinners by our wickedness.
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Now this point will take some explanation. And it's not that we pronounce sinners righteous in the sight of God's law. It means that comparatively speaking, when our sins are more wicked, more vile, and more rebellious, we justify those who are not as wicked, and not as rebellious, and not as vile as we. They will look upon us and say, "Ha! Well, at least I'm not as bad as old so-and-so over there. At least I don't do what he does. At least I don't live like she does." You say, what are you talking about? Well, let's turn in our Bibles to the book of Ezekiel chapter 16. Ezekiel chapter 16. And let's begin reading there verse 44. And let me show you what I mean as to how we justify sinners by our wickedness. Ezekiel chapter 16. And let's begin reading with verse 44. Look what God says.
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"Behold, every one that useth proverbs shall use this proverb against thee, saying, As is the mother, so is her daughter." Now look what God says. "Thou art thy mother's daughter, that loatheth her husband and her children; and thou art the sister of thy sisters, which loathed their husbands and their children: your mother was an Hittite, and your father an Amorite. And thine elder sister is Samaria," which was the capital of Israel, "thine elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters."
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Now he's talking to Judah and Jerusalem. He says, "Your elder sister is Samaria, your younger sister is Sodom." Watch verse 47. "Yet hast thou not walked after their ways, nor done after their abominations: but, as if that were a very little thing, thou wast corrupted more than they in all thy ways. As I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters. Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.
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And they were haughty, and committed abomination before me: therefore I took them away as I saw good. Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done." Watch. "Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters."
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Now let me ask you some questions. Was Sodom righteous? The answer is a resounding no. Was Samaria the capital of Israel righteous? The answer is no. Yet compared to Judah and her transgressions, they were more righteous and the extreme wickedness of Judah in a sense justified Sodom and Samaria. Judah's vileness countenanced Sodom and Samaria in their wickedness, by doing the same abominations and more, and greater, saying in effect that they did right in what they did, and by exceeding them in sin, made Sodom and Samaria to appear righteous as compared to Judah. Judah's actions gave Sodom and Samaria an opportunity to excuse their sins, for they had not been as vile as Judah.
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Now let me repeat what I just said in another way. Judah justified Sodom and Samaria comparatively speaking. In reality, listen carefully, Sodom and Samaria were not more righteous. They were just simply less vile and less wicked. And so Judah's extreme wickedness then, comparatively speaking, made Sodom and Samaria look righteous because they were just simply less wicked. But Judah's sins did not extenuate or excuse the sins of Sodom or Samaria. They're going to be judged for their sins. Look what our Lord said in Matthew 11. Turn over to Matthew 11. And look if you would please, beginning there verse 23. Matthew 11 and verse 23. Our Lord said it like this: "And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee."
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Capernaum, like Judah, had sinned against light, knowledge, and opportunity. Their sins were far more heinous and far more wicked than those of Sodom. And so Sodom will be punished less severely, although she will be punished, because her sins were not as wicked and as vile as Capernaum's and as Judah's.
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Now, go back in your Bibles to the book of Jeremiah chapter 3, and look if you would at verse 11. By the way, since you're in the New Testament, go ahead and find the book of Luke, if you would, just find the book of Luke because we're going there after Jeremiah 3. I want you to see this. Look in Jeremiah chapter 3 and verse 11. Then we'll go to the book of Luke chapter 12. I'm just showing you that we may justify sinners by our wickedness. Look in Jeremiah 3 and verse 11.
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Here the Lord says it again, "And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah." Well, how could backsliding Israel justify herself? Because her sins were not as grievous and not as vile and not as wicked as the sins of Judah. It's not that Israel was going to get away with their sins or that they were not sinners. They just were not as bad as Judah.
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You know, I want you to stop and think about this. This not only has to be an awful thought, it must also be a blasphemous act to justify the wicked by being more wicked than they are. You stop and think about that. Look in your Bibles to Luke chapter 12, and let's begin reading there verse 47. Luke 12, verse 47. I want you to see what our Lord says. Luke 12, verse 47.
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"And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more." What did our Lord say? Ah, that servant who knew his Lord's will, and did it not? He had truth. He sinned against light. He sinned against truth. He sinned against opportunity. He shall be beaten with many stripes. But the one who did not know shall still be beaten, but with fewer stripes.
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That's why our Lord said it's going to be more tolerable in the day of judgment for Sodom than it would be for Capernaum or for Judah. We must remember that the greater the light, the greater the knowledge, the greater the opportunity is always accompanied by greater responsibility and greater accountability. So we may justify sinners by our wickedness. We may justify self by excuses. If you remember the first part of this message, I said that justification is an act of God alone. And that is true. Only God can justify. Yet, we always endeavor to justify ourselves by our excuses and extenuating circumstances. We always offer excuses for our failures, for our sins, for our shortcomings. And somehow we think that our excuses are not only acceptable to ourselves, but to others and to God as well.
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Job said in Job 9 and verse 20, "If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse." I want you to look in your Bibles, Luke chapter 10, since you're right there. I want to show you what I'm talking about, justifying ourselves. Luke 10, and let's begin reading there verse 26, a very familiar story. In fact, let's begin with verse 25. Luke chapter 10, verse 25.
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"And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live. But he, willing to justify himself, said unto Jesus, And who is my neighbour? And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.
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And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him.
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And whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
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Now, I don't know if you caught verse 29 or not, but I want you to look back there. After our Lord had told him to obey God's Word, the scripture says, "But he, willing to justify himself, said unto Jesus, And who is my neighbour?" The lawyer was desirous to vindicate himself before God and before God's law and was endeavoring to convince our Lord as well as himself that he was not a sinner and that he'd kept the law because there's a controversy over the word "neighbour." "Who is my neighbour?" He wanted to point out that the term "neighbour" could not be easily settled and there was a question as to exactly what was meant by the word "neighbour."
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Now the reason this question was so intense was because of what the Pharisees taught. The Pharisees taught it was perfectly righteous to love your neighbour and to hate your enemies. In fact, our Lord in Matthew 5 and verse 43 said it like this, "Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy." Thus the law-giver is endeavoring to destroy the law by questioning its meaning, its intent, its spirituality. And instead of bringing his life in conformity to the law of God, he wants to pervert the law of God and bring it down to his standard because he wants to determine who his neighbour is and who qualifies as a neighbour.
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Now, the story of the Good Samaritan shows us who the neighbours really are. Here a priest came and walked by, a Levite came and walked by, and a Samaritan, whom the Jews absolutely despised and hated, walked by, saw the man, bound up his wounds, took care of him, took him to an inn, took care of his expenses. You see, in our Lord's time, the Jews and the Samaritans were at such odds. In John chapter 4, when our Lord went and sat on the well, where a Samaritan woman was drawing water, and He said to her, "Give me to drink." You know what she asked in John 4 and verse 9? Listen to this. "Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans." Hmm.
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Why are you even talking to me? Here's what the whole point of the story of the Good Samaritan is. It doesn't matter where an individual comes from. It doesn't really matter in one sense of the word what he believes or even what nationality he is. If he is in distress, if there is an emergency situation, he has a claim upon your kindness and your mercy. And if you are in his part of the country, you would want him to treat you the same way.
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All our Lord is saying is, look, your neighbour is not necessarily the man who lives right next door to you, but your neighbour happens to be someone who is in need. There's an emergency situation. There's a distress. It's just like if we're sitting here and there's a car wreck outside. And the cars catch on fire. We don't run outside and say, "Are you a Christian?" before we try to rescue them and pull them out. No.
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What their faith is, is immaterial. Where they're from is immaterial. We try to get them out of the cars before the cars explode.
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Now, this is what our Lord is saying. So, our neighbour is whoever happens to have needs. Watch this. I want you to turn in your Bibles to Luke chapter 16. Because I'm just showing you that it is possible to justify self. Look in Luke chapter 16, beginning there, verse 13. Luke 16. Verse 13, watch carefully. Luke 16, verse 13, our Lord says, "No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon."
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"And the Pharisees also, who were covetous, heard all these things: and they derided him. And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God." Wow. "Ye are they which justify yourselves before men." The Pharisees were covetous. They believed that they could serve God and mammon. Have you ever noticed how our government always seeks to justify its wicked acts?
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We had to invade them for they have weapons of mass destruction. We have to invade them because Gaddafi is killing innocent people. Well, how many have we killed in saving them? It's just like Janet Reno in Waco. We have to save the children and murdered 17 of them. But you know, what we do as individuals and as families and as churches, so does the nation. Adam Clarke said this about this passage in Luke 16.
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He's talking about the Pharisees. He says, "You endeavor to make it appear to men that you can still feel an insatiable thirst after the present world, and yet secure the blessings of another; that you can reconcile God and mammon, and serve two masters with equal zeal and affection. But God knows your hearts, and He knows that you are alive to the world and dead to God and goodness. Therefore, howsoever you may be esteemed among men, you are an abomination before Him." One may appear before men as just and strict observers of the law, or predicating of themselves as just, or as our Savior said, you make a fine show and great brags amongst men. But God's eye goes deeper. He knows the heart.
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What pride and covetousness and hypocrisy lies there? Men do not know your hearts, but God knows them. And you see, the truth of the matter is this, folks. One may excuse his sins and his rebellions and his wickedness a thousand times over, and it may all be well and good before men, but not before God. Our own government can justify itself to all the nations in the world. It can justify itself to all of the American people. But that does not mean that God accepts those excuses and those justifications. And when we offer our puny, flimsy excuses for disobeying God's law, somehow we think that God accepts them. "Well, the reason I ran off with this woman was she was more spiritual than my wife." That's so trashy. "Well, the reason I stole, he's got so much and I have so little and I knew he would never miss it." You know what we're doing? We're trying to justify our sins and our rebellions. So we may justify sinners by our wickedness. We may justify self by our excuses.
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Thirdly, we may justify the sovereign by confession and repentance. I want you to turn in your Bibles to Luke chapter 7, Luke chapter 7. And I hope you're already asking yourself this question. How in the world do I justify God? Is it possible to justify God? What does it mean to justify God? How can it be done? How often should we justify God? Well, look in Luke chapter 7 beginning there with verse 19. Luke 7 verse 19. "And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another? When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?"
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"And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. And blessed is he, whosoever shall not be offended in me. And when the messengers of John were departed, he began to speak unto the people concerning John. What went ye out into the wilderness for to see?
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A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts. But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet. This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he." And watch, "And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him." Now, notice, "And all the people that heard him, and the publicans, justified God." How did they justify God? The answer is, they justified God by repenting of their sins, exercising faith in the Messiah, and believing the preaching of John the Baptist.
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They considered God right and righteous and just in everything that He said and everything that He demanded. They said that God would be righteous and just to destroy them and anyone else because of His holiness and His justice. They justified God by believing Him, by repenting of their sins, and by confessing and acknowledging that God was righteous and God was true. And then they evidenced that by submitting themselves to the baptism of John, which God the Father had ordained.
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The Pharisees, of course, refused to do that. They did not believe the preaching of John. They did not believe the Word of God. They did not believe the Messiah. And they rejected the counsel of God against themselves. John Calvin said it like this, "Those who respectfully embrace the Son of God and assent to the doctrine which he has brought are said to ascribe righteousness to God. We need not therefore wonder if the Holy Spirit everywhere honors faith with remarkable commendations, assigns to it the highest rank in the worship of God, and declares that it is a very acceptable service. For what duty can be deemed more sacred than to vindicate God's righteousness? The word 'justify' applies generally, no doubt, to everything connected with the praises of God and conveys the idea that God is beheld with approbation and crowned with glory by the people who embrace that doctrine of which he is the author.
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Now since faith justifies God, it is impossible on the other hand, but that unbelief must be blasphemy against him and a disdainful withholding of that praise which is due his name. The expression also teaches us that men are never brought into complete subjection to the faith until, disregarding the flesh and sense, they conclude that everything which comes from God is just and holy and do not permit themselves to murmur against Him or His Word or His works." So how do we justify God? By submitting to Him. By obeying Him. By confessing and acknowledging everything that He said is right. It is possible to glorify the Word of the Lord. In fact, Acts 13 and verse 48 says this, "And when the Gentiles heard this, they were glad, and glorified the word of the Lord.
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And as many as were ordained to eternal life believed." So we must then, in every situation, in every circumstance, acknowledge that God is right, and that we're wrong. How do we acknowledge that? By repenting of our sins, by believing Him, confessing and acknowledging Him, and bringing our lives in conformity to the Word of God. So the question is, who are you justifying? Let me make just a couple of applications.
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The first one is this. It's important to understand that in everything that you say and everything that you do, you are either justifying sinners, self, or the sovereign. You cannot escape the act of justification in that sense of the word. If you're living wickedly, you're justifying someone who is less wicked than you. If you're making excuses for your sin and your rebellion, you're justifying yourself. If you're repenting and believing and submitting to the word of God, you're justifying God.
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We must at all times learn to justify God by saying He's right. He's righteous. We're wrong. And we're to submit to Him. Without me taking the time to do it, let me encourage you to do something. I want to encourage you to read Ezra 9 and Nehemiah 9 when you get home. Ezra chapter 9, Nehemiah chapter 9. You're going to see that in those two chapters, both Ezra and Nehemiah are confessing and acknowledging the sins of the nation. And they're under the judgment and the wrath of God. And you know what they're saying? "Thou art right and we're wrong.
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You are holy and unto us belongs confusion of faces, for we have sinned against Thee." What are they doing? They're justifying God. They're saying we're getting everything we deserved and less than we deserved. Because Lord, you're holy and you're right and we're sinners and we're wicked and we're wrong and we violated your law. And Lord, if you wipe us off the face of the earth, fine! You're still right and we're wrong.
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And I've got news for you folks. We may justify God by looking around at our nation and seeing everything that's wicked and vile and wrong and confessing it and acknowledging it. I've got news for you. It's a wonder God hadn't killed all of us. It's not just the floods out west and the drought here and the tornadoes and the hurricanes and the tsunamis. We have to come to the realization of what the Apostle Paul taught.
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"Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha." I'm thankful He's left us a remnant. And we need to understand, folks, that we need to justify God in all of His judgments by saying, He's right and we're wrong. The second application is this. Anyone who seeks to be justified by any other means than faith in the finished work and person of Jesus Christ shall perish. There is no justification outside of God the Father through Jesus Christ. Romans 5 and verse 9 tells us, "Much more then, being now justified by his blood, we shall be saved from wrath through him." And if we are only justified by His blood and only saved from wrath through Him, outside of Him, there is no justification, there is no salvation, there is nothing but the wrath of a holy, righteous God. So we must either justify sinners, self, or the Sovereign. To paraphrase Joshua, "As for me and my house, I prefer to justify God. He's right. We're wrong.
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And we need to repent and obey. Father, in the name of Jesus Christ, we bow to Thee this day. Oh, how holy Thou art. How righteous Thou art. How just Thou art. And Lord, Thou hast dealt with us far less than our iniquities deserve. Not only individually, Lord, but familially, ecclesiastically, and Lord, even nationally. And Lord, we are sinners by nature and by choice. And we've sinned against Thee, Father, in every way imaginable.
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But we ask for repentance and we ask for faith. We ask you, Lord, to turn us and we shall be turned; quicken us, O Lord, and we shall be quickened. Enable us to acknowledge Thy righteousness and Thy holiness and Thy truthfulness by repenting of our sins and believing Thy Word and bringing our lives into greater conformity to Thy truth. Give us grace, Lord, to serve Thee acceptably with reverence and godly fear. In Thy name we ask and pray. Amen.
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T15:21:40Z

Who Are You Justifying?

John Weaver | Freedom Ministries

In this sermon, Pastor John Weaver explores the biblical concept of justification, contrasting God's sovereign act of justifying sinners by faith alone with the ways humans attempt to justify themselves, others, or God. He argues that we either justify sinners by our greater wickedness, justify ourselves through excuses, or justify God by repentance and submission to His Word. The message calls believers to acknowledge God's righteousness in all things and to rely solely on Christ's finished work for salvation.

Introduction: The Doctrine of Justification

Weaver defines justification as God's act of declaring sinners righteous through Christ's imputed righteousness, received by faith alone, and distinguishes it from condemnation.

Scripture Reading — Job 25:4

"How then can a man be justified with God, or how can he be clean that is born of woman?"

Scripture Reading — Romans 3:24

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

Galatians 3 and verse 8. Notice, if you would, what the scripture says. Galatians 3 and verse 8, demonstrating that justification is indeed an act of God.

Scripture Reading — Galatians 3:8

"And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed."

But notice the scripture foreseeing that God would justify the heathen through faith.

Scripture Reading — Romans 3:20

"Therefore by the deeds of the law shall no flesh be justified in His sight, for by the law is the knowledge of sin."

Skip down to verse 28.

Scripture Reading — Romans 3:20

"Therefore we conclude that a man is justified by faith without the deeds of the law."

And then let me quote again from Galatians 2 and verse 16, where the scripture says,

Scripture Reading — Romans 3:20

"Knowing that a man is not justified by the works of the law, but by faith in Jesus Christ. Even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified."

So it is impossible then to work your way into heaven. It's impossible to be saved by doing good and doing right.

Scripture Reading — James 1:18

"Of His own will begat He us with the word of truth, that we should be a kind of firstfruits of His creatures."

So James acknowledges up front that salvation is the work of God alone.

Scripture Reading — Ephesians 2:8-10

"For by grace are you saved through faith, and that not of yourselves: it is the gift of God: not of works, lest any man should boast."

Okay? But listen to verse 10.

Scripture Reading — Ephesians 2:8-10

"For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."

Beginning there with verse 14. We're going to read through verse 18. James chapter 2, beginning with verse 14. Listen to what James asks.

Scripture Reading — James 2:14-18

"What doth it profit, my brethren, though a man say he have faith, and have not works? Can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works."

Scripture Reading — James 2:21-26

"Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect?" Or mature, or evidenced. "And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?"

Civil Justification and the Role of Judges

God ordained civil magistrates to justify the righteous and condemn the wicked, and He condemns unjust judges who pervert justice.

Scripture Reading — Deuteronomy 25:1

"If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they,"

that is the judges,

Scripture Reading — Deuteronomy 25:1

"shall justify the righteous, and condemn the wicked."

We May Justify Sinners by Our Wickedness

By committing greater sins, we make others appear less wicked by comparison, as Judah did with Sodom and Samaria, though all remain guilty before God.

Scripture Reading — Matthew 11:23-24

"And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee."

We May Justify Self by Excuses

Humans attempt to justify themselves through excuses and self-vindication, like the lawyer in Luke 10, but God knows the heart and rejects such self-justification.

We May Justify the Sovereign by Confession and Repentance

Believers justify God by repenting of sin, believing His Word, and acknowledging His righteousness in all His judgments and demands.

Applications: Justifying God in All Things

Weaver applies the message by urging believers to justify God through repentance and faith, warning that any other means of justification leads to perishing.

Who Are You Justifying?

John Weaver | YouTube

Lecture Metadata	Details
Speaker	John Weaver
Source	YouTube
Media ID	F0DmEXiG2Nc
Subject	New Testament Studies
Course	Romans: Justification, Faith, and Imputed Righteousness: Who is Israel?
Genre	Sermon
Date	2012-12-03
Dictation Name
Book	Book 131: Romans: Justification, Faith, and Imputed Righteousness — Chapter 10
Source Timed Segments	66

Lecture Guide

Outline

Introduction: The Doctrine of Justification: Weaver defines justification as God's act of declaring sinners righteous through Christ's imputed righteousness, received by faith alone, and distinguishes it from condemnation.
Civil Justification and the Role of Judges: God ordained civil magistrates to justify the righteous and condemn the wicked, and He condemns unjust judges who pervert justice.
We May Justify Sinners by Our Wickedness: By committing greater sins, we make others appear less wicked by comparison, as Judah did with Sodom and Samaria, though all remain guilty before God.
We May Justify Self by Excuses: Humans attempt to justify themselves through excuses and self-vindication, like the lawyer in Luke 10, but God knows the heart and rejects such self-justification.
We May Justify the Sovereign by Confession and Repentance: Believers justify God by repenting of sin, believing His Word, and acknowledging His righteousness in all His judgments and demands.
Applications: Justifying God in All Things: Weaver applies the message by urging believers to justify God through repentance and faith, warning that any other means of justification leads to perishing.

Major Themes

Key Arguments

Only God Can Justify

Justification is exclusively God's act; humans cannot justify themselves by works or deeds.

Weaver cites Romans 3:20: 'Therefore by the deeds of the law shall no flesh be justified in His sight.'

Faith Without Works Is Dead

James teaches that genuine saving faith always produces works as evidence, not as a means of salvation.

Weaver explains James 2:17: 'Even so faith, if it hath not works, is dead, being alone.'

Greater Light Brings Greater Accountability

Those with more knowledge of God's will face stricter judgment, as seen in the comparison between Capernaum and Sodom.

Weaver references Luke 12:47-48 about the servant who knew his master's will being beaten with many stripes.

Excuses Do Not Justify Before God

Human excuses for sin may satisfy men but are abominable to God, who knows the heart.

Weaver quotes Adam Clarke on Luke 16:15: 'You endeavor to make it appear to men that you can still feel an insatiable thirst after the present world... but God knows your hearts.'

Justifying God Is an Act of Faith

To justify God is to embrace His Word and acknowledge His righteousness, which is the essence of true worship.

Weaver quotes John Calvin: 'Those who respectfully embrace the Son of God... are said to ascribe righteousness to God.'

Scripture References

Job 25:4: Weaver introduces the sermon's theme by quoting the question, 'How then can a man be justified with God?'
Romans 3:24: Used to show that justification is by God's grace through redemption in Christ.
Romans 3:30: Demonstrates that God justifies both Jews and Gentiles by faith.
Romans 5:1: Shows that being justified by faith brings peace with God.
Galatians 3:8: Indicates that God would justify the heathen through faith, as preached to Abraham.
Romans 3:20: States that no flesh is justified by the deeds of the law.
Romans 3:28: Concludes that a man is justified by faith without the deeds of the law.
Galatians 2:16: Reinforces that justification is not by works of the law but by faith in Christ.
James 1:18: Shows that salvation is God's work, as He begat us by His own will.
Ephesians 2:8-10: Salvation by grace through faith, not works, but believers are created for good works.
James 2:14-18: James argues that faith without works is dead and cannot save.
James 2:21-26: Uses Abraham and Rahab as examples of faith evidenced by works.
Deuteronomy 25:1: God commands judges to justify the righteous and condemn the wicked.
Deuteronomy 1:17: Judges are to judge without respect of persons, for judgment is God's.
Proverbs 17:15: He who justifies the wicked and condemns the just is an abomination to the Lord.
Isaiah 5:20-23: Woes pronounced on those who call evil good and justify the wicked for reward.
Ezekiel 16:44-52: Judah justified Sodom and Samaria by being more wicked than they.
Matthew 11:23-24: It will be more tolerable for Sodom in judgment than for Capernaum due to greater light.
Jeremiah 3:11: Backsliding Israel justified herself more than treacherous Judah.
Luke 12:47-48: The servant who knew his master's will will be beaten with many stripes; greater privilege brings greater accountability.

Historical References

Magna Carta: Weaver mentions Magna Carta as a historical standard contrary to the Indiana judge's ruling on warrantless entry.
Indiana judge ruling on police entry: Weaver criticizes a recent ruling that police may enter homes without warrant and without resistance.
Janet Reno and Waco siege: Weaver references the Waco siege as an example of government justifying harmful actions under the guise of saving children.
Adam Clarke commentary on Luke 16: Weaver quotes Adam Clarke's commentary on the Pharisees' self-justification.
John Calvin on justifying God: Weaver quotes John Calvin's commentary on Luke 7:29 regarding faith as ascribing righteousness to God.

Important Quotes

Justification is an act of God's free grace unto sinners in which He pardons all of their sins, accepts and accounts their persons righteous in His sight, not for anything wrought in them or done by 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 formal definition of justification, summarizing the core doctrine of the sermon.

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

Weaver uses this verse to emphasize God's hatred of unjust judgment, a key point in his application to civil magistrates.

Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.

This quote from Luke 16:15 underscores the futility of self-justification before God.

And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.

Weaver uses this verse to illustrate how repentance and submission justify God.

Those who respectfully embrace the Son of God and assent to the doctrine which he has brought are said to ascribe righteousness to God.

Weaver quotes John Calvin to explain that faith is the means by which believers justify God.

Discussion Questions

[Question]

In what ways might our own sins make others appear less wicked by comparison, and how should this awareness affect our humility?

[Context]

Weaver explains that Judah's greater wickedness justified Sodom and Samaria comparatively.

[Question]

What are some common excuses we use to justify our sins, and how can we replace self-justification with genuine repentance?

[Context]

Weaver discusses the lawyer in Luke 10 who sought to justify himself by questioning who his neighbor was.

[Question]

What does it mean practically to 'justify God' in our daily lives, especially when facing trials or witnessing injustice?

[Context]

Weaver explains that justifying God involves acknowledging His righteousness in all His judgments and commands.

[Question]

How does the doctrine of justification by faith alone guard against both legalism and antinomianism?

[Context]

Weaver emphasizes that salvation is by grace through faith, but genuine faith always produces good works.

[Question]

Why is it dangerous for a society when judges pervert justice, and what is the Christian's responsibility in such a context?

[Context]

Weaver condemns unjust judges and cites Proverbs 17:15 and Psalm 82.

Applications

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deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T04:39:49Z