Romans: Justification, Faith, and Imputed Righteousness: Sola Fide And Justification

Sola Fide And Justification - Part 1 of 2

Transcript: AI Transcript

Professor: John Weaver

Subject: New Testament Studies

Genre: Sermon

Dictation Name:

Date: 2016-11-12

Synopsis: Pastor John Weaver introduces the doctrine of justification by faith alone (sola fide) as the foundational rallying cry of the Reformation and the article of the standing or falling church. He defines justification as a legal, forensic act of God's free grace, distinct from regeneration and sanctification, and emphasizes that it is solely God's work, not based on human merit. The lecture covers the author of justification (God the Father, Son, and Holy Spirit) and the source of justification (God's free, unmerited grace).

[John Weaver] Romans chapter 5 in verse 1. The Bible says, therefore being justified by faith, we have peace with God through our Lord Jesus Christ. Now notice if you would this little phrase, therefore being justified by faith. So what I want to do is teach today on sola fide and justification. Sola fide. I hope you remember also that October is usually classified as Reformation month because of the Reformation that began in October of 1517 with Martin Luther.

[John Weaver] But there were five solas that were used to designate the five great foundational rallying cries of the reformers. And they were sola scriptura, the scriptures alone, sola gratia, grace alone, sola fide, faith alone, solus Christus, Christ alone, and sola deo gloria, to God alone be the glory. So the doctrine of justification by faith alone was indeed the principle doctrine that God used to bring reformers and a host of other people out of Rome and brought them into the light of Holy Scripture. Now Martin Luther, the great reformer, said that the doctrine of justification by faith alone was the article of the standing or the falling church. So what he meant by that is this, to the degree that a church understood and applied the doctrine of justification by faith alone, then that church was able to withstand heresy and the attacks of the devil. It was a standing church. But the church that did not understand was going to fall. So obviously, if you want to know the spiritual health of any church, you can examine it by seeing what their understanding of justification by faith alone is.

[John Weaver] Now, you're going to ask, How can you say that? And here's the answer. Because the basic question that is asked in Job 25 and verse 4 is this. How then can a man be justified with God? The answer to that question is given to us in Romans 1 verses 16 and 17 by the Apostle Paul. For he said there, For I am not ashamed of the gospel of Christ, for it is the power of God and of salvation.

[John Weaver] to everyone that believeth, to the Jew first and also to the Greek. Now listen, for therein, that is in that gospel, is the righteousness of God revealed from faith to faith, so that just shall live by faith. So, if there is any error on this point, it is far-reaching and it is fatal. So we have to understand that this doctrine is the very heart of the gospel of Jesus Christ. You must also understand that one's view on justification also affects many other doctrines. It affects your doctrine of Christology, which is the doctrine of Christ. It affects also your theology, which is the doctrine of God. It affects your soteriology, which is the doctrine of salvation. It affects your anthropology, which is the doctrine of man. affects what we would know as the doctrine of the Trinity, as well as basic assurance. So if you don't really understand this point, then you're going to be confounded and confused on many other doctrines as well. So why is this doctrine important? Well, let me answer that and point out it's important, number one, for the glory of God, and number two, for the good of man.

[John Weaver] You will remember when The birth of our Lord was being announced in Luke chapter 2. The Bible said suddenly there was with the angel a heavenly host saying glory to God in the highest on peace and peace on earth and good will toward men. So God is glorified in the way that he is ordained and designated salvation. It's just that simple. Scripture reveals that God in his works of creation redemption, and providence, these are the manifestations of the glory of God to His rational creatures. That's why in the book of Revelation chapter 4 and verse 11, the Bible says, Thou art worthy, O Lord, to receive glory and power and honor, for Thou hast created all things, and for Thy pleasure they are and were created. So obviously then, God's honor and God's glory is involved. And where this doctrine is perverted or not understood, then obviously God is robbed of His glory. And secondly, it's for the good of man. And when I say the good of man, you have to remember those that have already been called and justified, and yet those who are yet to be called and justified.

[John Weaver] That's why Paul said, for I'm not ashamed of the gospel of Christ, for it is the power of God under everyone that believes. So, this doctrine of justification by faith alone has also been one of the major doctrines that God used in all of the great revivals in the past. If you understand what has happened in time and history, you can always see this basic doctrine involved in those great revivals. So, let me try to give you a definition of justification. Now, you're not going to Remember all of this definition. But, I'm going to give it to you one time, then I'm going to break it down. We're going to be using this definition this Sunday and next Sunday to explain this doctrine. So, what is justification?

[John Weaver] Justification is an act of God's free grace unto sinners in which He pardons all 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 unto them and received by faith alone." So, here is the outline that I'm going to be following, and that outline is based upon that definition. So, in this definition, first of all, we have the author of justification. Justification is an act of God. Secondly, we have the source of justification. Justification is an act of God's free grace. Thirdly, we have the subject of justification. Justification is an act of God's free grace unto sinners. Fourthly, we have the essence of justification. Justification is an act of God's free grace unto sinners in which He pardons all their sins accepts and accounts their persons righteous in his sight. Then we have, fifthly, the ground of justification. Not for anything done wrought in them or done by them, but only for the perfect obedience and full satisfaction of Christ.

[John Weaver] And then you have the method of justification. And that is by God imputed unto them. And then finally, lastly, we have the instrumental cause of justification. and received by faith alone. So we have all of these points explaining this definition.

[John Weaver] Now James Buchanan, one of the early Puritans said this, the best preparation for the study of this doctrine is neither great intellectual ability nor much scholastic learning but a conscience impressed with a sense of our actual condition as sinners in the sight of God. So let me break it down. He said you don't need a great intellect. You don't need to be a great scholar. What you really need is a conscience impressed with the fact of your sinful state and sinful condition before God.

[John Weaver] Now, our Lord in Matthew 9, verses 11-13 kind of explained Buchanan's statement. The Bible said that when the Pharisees saw it, that is, when they saw that Jesus Christ was eating with publicans and sinners, they said unto his disciples, why eateth your master with publicans and sinners? But when Jesus heard it, he said unto them, listen to what he said, they that behold need not physician, but they that are sick.

[John Weaver] But go ye and learn what that means. I will have mercy and not sacrifice, for I have not come to call the righteous, but sinners to repentance. So when he said, They that be whole need not a physician, but they that are sick. So the Pharisees had no concept of their own sinfulness and wretchedness and wickedness. Consequently, they had no desire for Jesus Christ. The publicans and the sinners did. They understood their wickedness. And so they had a desire for Jesus Christ. So he said, they that be whole need not a physician.

[John Weaver] So you're not going to get up in the morning feeling absolutely fabulous and wonderful and you think, well, you know, I think I'll just go by the doctor's office today and give him a hundred bucks just to say hello to him. You're not going to do that. And even if you do wake up feeling kind of puny, you're not going to jump up and go to the doctor. What you're going to do is go to your own medicine chest and try to talk to yourself. When that doesn't work, you're still not going to the doctor. You're going to call Francis or you're going to call Gary. You're going to call someone and say, boy, I'm sick.

[John Weaver] I've done this and I've done that. And Gary will say, well, you know, when I was sick, I took a half a pint of mayonnaise and mustard and ketchup and apple cider vinegar and vinegar and I mixed together and I got better. And guess what? You'll try that. And when you find out that doesn't work, it just makes you sicker, then finally you break down and go to the doctor.

[John Weaver] So this is all the same. Unless you realize your condition before God, you're never going to see Christ and you're never going to want to understand the doctrine of justification by faith alone. So let me give you two warnings to begin with, two caveats. The first one is this. We must understand that it is the object of faith that justifies and not faith itself. The object of our faith is the Lord Jesus Christ and Him crucified. The object of our faith is that which we glory in and have assurance in. Faith does not look to itself. It looks to Jesus Christ.

[John Weaver] The second warning is this. It is true that it is faith alone that saves us. But faith never travels alone. It brings other graces and other gifts and other works with it. But it's only faith that saves us. So, let me just try to answer another question before I even get started. What is it to justify? Well, I've already given you a definition. But when God justifies us, You have to understand that the word justified literally means to pronounce or declare righteous in light of the law.

[John Weaver] So justification then is a legal, judicial, forensic term. It is a term of the law, of course. It has to do with what you and I would call the legal side of salvation.

[John Weaver] Now, since you understand that justification then is a declaration, it is a pronouncement, You must also understand that justification does not work any subjective change in our disposition. Why? Because it is wholly and completely and totally outside of us and all it relates to is our standing in light of the law. So justification does not change anything within a center. Justification is outside of the center. If you understand the teaching of the Roman Catholic Church, the Roman Catholic Church teaches that justification actually infuses righteousness into someone, which is totally and completely unbiblical, which I'm going to show you just momentarily. So justification does not do anything in us, although it does do something for us. Now, let me just try to explain it like this. The term justification can apply to the act of God or it can also apply to an act of man. So, here's my illustration.

[John Weaver] David gets a big check and he goes to the bank and he cashes the check and he's walking out and he's counting all of his money. But unbeknownst to him, on the other side, there's a bank robber and he grabs some money And he starts running out, too. Well, the alarm is sounded. The cops come, just as David's counting all his money. And they collar him. They arrest him.

[John Weaver] And they say, we've got you. You just robbed the bank. No, no. He said, I just cashed a check. This is my money. No, no. You just robbed the bank. And so they take him to jail. And the attorney then gets an indictment against him. So now that he's arrested, He's been indicted. He's now under the condemnation of the law. OK? So there is a jury trial. And David introduces his evidence that, yes, here is the check that he counted cash.

[John Weaver] Here's a copy of it. And yes, here's the exact amount of money that he had in his hand, et cetera. And the jury comes back and says, well, look, this guy just happened to be in the wrong place at the wrong time. So we find him not guilty. And so the judge then takes the findings of the jury, and they say, not guilty. And he looks at David, and he says, I pronounce you not guilty. You're innocent. Or I could say, I pronounce you justified. That is, you're just in light of the standing of this law. You did not violate this law. So when the judge pronounces David innocent, or not guilty, or justified, It does not do anything inside of David. Well, it might make you shout, but it doesn't really do anything inside of him. It's just simply a legal declaration. Well, that's what justification is in reference to salvation. It is a legal declaration to God. So, justification then refers into a change of status from where we have been guilty before God, condemned before God, and deserving the just penalty of that broken law.

[John Weaver] But now God has received us into His favor, having justified us, and given us a right to all of His blessings that are in Jesus Christ. So let me just try to show you what I'm talking about from the Bible. So I want you to look in your Bibles to Deuteronomy 25 and verse 1. Just trying to show you once again now Justification is a legal act. It is a declaration. It is a pronouncement. So, Deuteronomy 25 verse 1, God says, If there be a controversy between men, and they come into judgment, that the judges may judge them, then they, that is the judges, shall justify the righteous and condemn the wicked. Well, how do they justify the righteous?

[John Weaver] They're certainly not infusing more righteousness into him. They're just declaring that he's just, that he's innocent, that he's not guilty. How do you condemn the wicked? By declaring that he is guilty, that he has done that which is wrong. So, in this passage, you can see very clearly, it's just simply a legal pronouncement. If you would look at the book of Proverbs, chapter 17. Proverbs 17, and notice if you would please, verse 15. Proverbs 17 and verse 15. Look at what our Lord says. I want you to understand, number one, justification is a legal pronouncement or declaration. Look, Proverbs 17 verse 15, God says, He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord. Now, He that justifieth the wicked, If the word justifies means to infuse righteousness according to Roman Catholic doctrine, then how could that be an abomination to God if you're infusing righteousness into a wicked man and making him more righteous? That wouldn't be an abomination. But what is an abomination is when you take a wicked man that has violated law and then you say that he's innocent.

[John Weaver] Or that you take an innocent man who's done nothing and say that he's guilty and he's wicked. So God says, obviously, that both of these are abomination to Him and they are nothing more than just simply a declaration or a legal pronouncement. That's all they are.

[John Weaver] Now, you're going to find the same truth in the New Testament as in the Old Testament. So turn in your Bibles to Luke chapter 7. Luke 7. And notice if you would, please, verses 29 and 30. Luke 7, verses 29 and 30. Watch carefully. So if you believe that somehow justification means infusing righteousness into someone, then you've got some real problems with this verse. Watch. Luke 7, verse 29.

[John Weaver] The Bible says, and all the people that heard him, that is John, John the Baptist, and all the people that heard him and the publicans justified God being baptized with the baptism of John. Now watch verse 30. But the Pharisees and the lawyers rejected the counsel of God against themselves, being not baptized of Him. Now look at verse 29. And all the people that heard Him and the publicans justified God. Now, if you tell me that justification is the infusing of righteousness, how did these people infuse righteousness into God? God is already absolutely, perfectly righteous. No righteousness can be added to Him. No righteousness can be taken from Him. How did the publicans justify God? Here's how they justified God.

[John Weaver] They declared and pronounced His words, His counsel, were right and true, and they were wicked and they were wrong. Now, if you look at verse 30, verse 30 verifies that interpretation because he said, but the Pharisees and the lawyers rejected what? What did they reject? The counsel of God against themselves being not baptized with him. So the Pharisees said, no, no, no, no. God is not right. We're right. God is wrong. So they're rejecting the counsel of God. They're justifying themselves and they're not justifying God. So, look in your Bibles to Luke chapter 16, verses 14 and 15. Luke 16, verses 14 and 15. Now we're talking about the Pharisees again. 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 abomination in the sight of God." Now he said, who are they to justify yourselves? So if justification means to infuse righteousness into oneself, what would be wrong with that?

[John Weaver] But obviously they're not making themselves more righteous. They're just simply declaring that they are righteous. They're not sinners. They're not wicked. They haven't violated God's law. No, no, no. They're saying we're righteous and our Lord says, self-righteousness and self-justification is an abomination in the sight of God. So very clearly, justification is a legal pronouncing. It is a legal declaration.

[John Weaver] Now, I want you to understand that justification and condemnation are opposites. They're antithetical one to the other. So just like hot is the opposite of cold, Big is the opposite of small. So justification is the opposite of condemnation. So if you look in Romans 8, Romans 8, and notice if you would please verses 33 and 34. Romans chapter 8. Look at verse 33 and 34. Romans 8 verse 33.

[John Weaver] Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yet rather that is risen again, who is even at the right hand of God, who also maketh intercession for us.

[John Weaver] Now watch in verse 33. It is God that justifieth. Now verse 34. Who is he that condemneth? So justification and condemnation are opposites. So if a man is justified, he is not condemned. If a man is condemned, he is not justified. It's just that simple. If you look at Romans 8 and verse 1, the Bible says, there is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the spirit. So, if you are justified, there's absolutely no condemnation. So the world, Satan, and all the hosts of hell cannot undo God's legal, forensic declaration of justification. It cannot be undone. It cannot be controverted. It cannot be disannulled. So the answer then to our guilt and the answer to our condemnation is justification.

[John Weaver] Justification is the passing of a sentence in favor of a person by which the reward prescribed by the law is given unto him. And it is a declaration of the judge.

[John Weaver] Now, listen to me very carefully. Justification, regeneration, and sanctification are each different things. Okay? It is true, you're going to hear me say this several times, it is true that those who have been justified also have been regenerated and or sanctified. But they are absolutely, totally different. They are not one and the same. So let me try to make some distinctions for you. First, between justification and regeneration. Okay? Justification differs from regeneration, although they are inseparably connected. You really can't have one without the other. But, justification is an act of God the Judge. Genesis 18.25, shall not the judge of all the earth do right? Regeneration is an act of God the Father.

[John Weaver] James 1.18, of his own will begat he us with the word of truth. So regeneration is an act of God as the Father and justification is an act of God as judge. Secondly, regeneration gives me a place in the family of God. Justification secures me a standing before his throne.

[John Weaver] Thirdly, regeneration is internal, since it is the implantation of divine life into the soul. Justification is external, since it is the imputation of Christ's obedience and righteousness to my account.

[John Weaver] Fourthly, in regeneration, I am drawn in repentance to the Father's house. In justification, I am given the best robe that fits me for His presence. So let me say this again. Although justification and regeneration differ, that is they are not the same thing. There is no such thing as a justified unregenerate person. Nor is there an unregenerate justified person. Anyone whom God justifies, He regenerates. Anyone who's been regenerated is justified as well. They differ. They're not the same.

[John Weaver] but they are inseparably connected. Now, let me try to show you how justification also differs from sanctification. Sanctification is moral and experiential. Justification is legal and forensic. Sanctification results from the operation of the Holy Spirit within me. Justification is based upon what Christ has done for me, that is, on the outside of me. Thirdly, sanctification is gradual and progressive. Justification is instantaneous and immutable. I never will forget what one preacher friend said many years ago.

[John Weaver] He said, God saves you so fast, you can't even talk about it in the present tense. He says, you can't even say I am being saved, you have to say I have been saved. That's about the truth. Well justification is instantaneous and immutable. Sanctification, here's the fourth one, sanctification admits degrees and is never perfect in this life. Justification is complete and admits no increase or decrease.

[John Weaver] Now I want you to stop and think about this for a moment. There is no saint more justified than another saint.

[John Weaver] Now, if David's been saved for 10 years and I've been saved for 50 years, I'm still not more justified than he is. The Apostle Paul, as great as he was, is not more justified than we are. Justification is absolutely complete. cannot be increased, and it cannot be decreased. You are either justified or you are condemned. It's that simple. Fifthly, sanctification concerns the state of the sinner, and justification concerns the standing of the sinner. And sixthly, sanctification produces a moral transformation of character, and justification is just a change in the legal status. Now, let me say this again, although justification differs from sanctification. The Bible knows nothing about a justified, unsanctified man, or a unsanctified, justified man. No. They go together.

[John Weaver] inseparably connected, but they are different. And when you begin to confuse justification, regeneration, and sanctification then you are not only perverting the Gospel and denying God His rightful glory, but you are also confusing and confounding the saints as well. So, justification then is God's act in remitting the sins of wicked men and accounting them righteous in His sight freely by His grace through the work of Jesus Christ. So, let me say this, you'll hear me say it again, we are not justified by our works, not by any stretch of the imagination, we are only justified by the person and work of Jesus Christ.

[John Weaver] Now, what I want to do today is this, I want to cover two points. All that was introduction, okay? So, two points. The very first point I want to give you today is the author of justification. The author. Remember the definition I gave you earlier? Justification is an act of God. So justification then is the work of God and the work of God alone. Man cannot justify when it comes to salvation. God can justify in that area.

[John Weaver] Now, here's the interesting thing, and I'm going to show it to you from the Bible. Although justification is an act of God, it is ascribed to all three persons in the Godhead, God the Father, God the Son, and God the Holy Spirit.

[John Weaver] Now, let me explain that like this. When you study theology, you come to the doctrine of the Trinity you're going to run across two terms. You're going to run across the ontological Trinity and the economical Trinity. The ontological Trinity is derived from the Greek word ontos which actually means being and But all the ontological trinity is, is the logical order of being. Father, Son, Holy Spirit. That's it. That is the logical order of being. Father, Son, Holy Spirit. That's the ontological trinity. The economical trinity is how God works. When you study the scripture, you're going to find that everything is out of the Father through the Son in the Spirit. Everything is out of the Father through the Son in the Spirit. So the Father is the originator. The Son is the funnel or the tunnel. And the Holy Spirit then is the one who does the application.

[John Weaver] So, let me show you this. I want you to look in your Bibles very quickly. We're already in Romans chapter 8. Look in Romans 8 and verse 33. Then we'll turn back to Romans 3. Romans 8 verse 33, Who shall lay anything to the charge of God's elect? It is God that justifieth. That is God the Father. Look in Romans 3 and verse 26. Romans 3 verse 26. The Bible says to declare, I say, this time His righteousness, that He, that is God the Father, might be just and the justifier of him that believeth in Jesus. So in this passage God is called the author of justification. If you look in Romans 3 and verse 30, the Bible says, Romans 3 verse 30, seeing it as one God who shall justify the circumcision by faith, the uncircumcision through faith, one God. So in each of these passages then justification is attributed to God the Father. If you would turn in your Bibles to Acts chapter 13 and let's begin reading there with verse 37, Acts 13 verse 37 you're going to see that now it is attributed to God the Son, Acts 13 verse 37.

[John Weaver] In this message read this, verse 37, But he, that is Jesus Christ, whom God raised again saw no corruption. Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins. We are talking about Jesus Christ. And by Him all that believe are justified from all things from which you could not be justified by the law of Moses. But notice by Him, that is by Jesus Christ, those that believe are justified from all things." So, here this passage says that Jesus Christ is the author of justification.

[John Weaver] Now, if you would turn in your Bibles to 1 Corinthians chapter 6, and let's look there at verses 9-11. And now you're going to see the Holy Spirit is here mentioned as the author of justification. 1 Corinthians chapter 6, notice if you would please verse 9, 1 Corinthians 6 verse 9 Paul writes,"'Know you not that the unrighteous shall not inherit the kingdom of God? Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God.'

[John Weaver] Now watch, and such were some of you." you are washed, but you are sanctified, but you are justified in the name of the Lord Jesus and by the Spirit of our God." So, justification is an act of God, but it's an act of God the Father, God the Son, and God the Holy Ghost.

[John Weaver] Now, if you will listen to me I'm going to give you three sentences and explain this for you. Number one, God the Father justifies as He declares or pronounces us righteous. Number two, God the Son justifies as He imputes His righteousness to us. And number three, God the Holy Spirit justifies us as He clears up our titles and seals us unto the day of redemption. So, only God can justify. Justification is an act of God.

[John Weaver] Now, I want to cover my second point. I'm still going to go back to my definition. Justification is an act of God's free grace. So the second point is the source of justification.

[John Weaver] Now, I want you to look in your Bibles to Romans chapter three. And if you would go ahead and turn to John 15. Romans chapter 3 and Go ahead and find John 15 in your Bibles Because we'll be turning there next So look at Romans chapter 3 if you would and verse 24 We're talking about justification being an act of God and now the source is God's free grace being justified freely by his grace through

[John Weaver] the redemption that is in Christ Jesus. Now, notice, if you would, the word freely, being justified freely by His grace. When we read the word freely or we hear the word or the words free grace, we normally do not really think of what they actually mean. We more normally just think, well, the word free means that which is gift. So, if David said to me, Brother Weaver, if you will hang around at five o'clock, I'll buy your supper. And he buys my supper. And so, I look at Steve and say, hey, I got a free meal. Now, what do I mean by that? I mean two things. Normally, I mean, number one, it didn't cost me anything, and number two, it was a gift. Now, I use that illustration just to tell you that it's not what is meant by free grace. That's how we normally think about it. The Greek word for freely here is dorean, d-o-r-e-a-n, is how we would spell it in English. And it actually means freely or without a cause.

[John Weaver] Now, go in your Bibles to John chapter 15. John 15 verse 24, look what our Lord says. John 15 verse 24, He said, If I had not done among them the works which none of the men did, they had not had sin. But now have they both seen and hated both me and my Father. this cometh to pass that the word might be fulfilled that is written in their law. They hated me without a cause."

[John Weaver] Now, what I want you to see is this. When he says in verse 25, they hated me without a cause, the Greek word that is translated without a cause is dorian. The exact same word that is translated as freely is Romans 3 and verse 24. So what does it mean when our Lord says, they hated me without a cause? Well here's what it means. You have to remember that Jesus Christ is God incarnate. He is the holy, sinless Son of God. He was perfect God and perfect man and still is. And when he said, they hated me without a cause, it means that there was nothing in Jesus Christ that merited or drew forth or earned their hatred. He was sinless. He was perfect.

[John Weaver] He never did anything that was wicked and wrong and vile. He never lied to them. He never misrepresented. He never stole. He never beat them. They hated Him freely. They hated Him without a cause. There was nothing in Him that earned and merited and drew forth their hatred. So when the Bible says, being justified freely by His grace, it means there is nothing in us that merited or earned or drew forth There was nothing in us that constrained God. God didn't look down and say, oh, those poor, rotten, dirty sinners.

[John Weaver] I feel so sorry for them. I think I'll just have mercy. No, no, no, no. That would be something in us that was constraining God.

[John Weaver] Now, you see, The truth of the matter is there was everything in us that would repel the grace of God because we were sinners, we were wicked, we're vile, we hated Him, we hated His law, we did everything that we could that was contrary to Him. And the point I'm trying to make is this, God in His pure grace came to us when we could never deserve it, never earn it. And let me tell you, if you were to turn absolutely perfect right now, and never sin again, and serve God completely and faithfully for the next 100 years, you could still not deserve it. If you did it for 10,000 years or eternity, you still could not deserve it. Because anything you can earn and deserve is not grace, it's works. So, God moved upon us in free grace.

[John Weaver] We could not ever bring it forth, nothing in us to draw it, nothing in us to merit. Now, if you look in your Bibles to the book of Romans chapter five, here's an interesting phrase. Romans chapter five, and if you look at verses 20 and 21, Romans 5 verse 20 and 21. The Bible says, But the law entered, that the offense might abound. But where sin abounded, grace did much more abound. And that's so wonderful. But watch, that as sin hath reigned unto death, now watch, even so might grace reign through righteousness.

[John Weaver] Now if grace is reigning that means grace is on the throne and it is sovereign. So, if grace is reigning, it is sovereign, it comes at God's pleasure and not our pleasure. There was absolutely nothing in us that constrained or drew forth the grace of God, not at all. It was pure, undeserved grace.

[John Weaver] Now, anyone that glories in anything other than free grace is unbiblical and unscriptural. because it was only grace that came to us.

[John Weaver] Now, let me try to show you the impact of this. So, here's a good question. In what way is justification an act of free, unmerited grace toward sinners? I'm going to give you three answers. I want you to think with me. It was pure grace that God was willing to accept a substitute or a surety in our stead. Now, I want you to think about that. You and I owed Him the money.

[John Weaver] We were the ones that had sinned. We owed God because we violated His law. Let me try to draw you a picture. Let's suppose David came to me and said, I need $10,000. I need it now. I need it badly. I can have it back in 30 days and let's pretend that I had it. And I said, okay, I'll loan it to you for 30 days. The 30 days is up and David doesn't come and give me my money back. 45 days pass. I still do not have my money. And I come to David and I say, look, I want my money and I want it now. Or if you don't have that money to me within six hours, I am going to beat you within an inch of your life. I will beat you to a bloody pulp. I will hurt you.

[John Weaver] I will break your arms. I'll break your legs. You'll be in the hospital. I want my money. You understand? And Steve overhears me saying this to David. And so Steve says to me, don't hurt him. I'll give you the money in his stead." And I look at Steve and I say, who are you? Get out of here. You didn't borrow any money from me. You don't owe me any money. He owes me.

[John Weaver] I'm going to make him pay. Now, I could say if Steve says, well, here's the money he owes you, I could say, David, you better thank God. because I'm willing to receive a substitute. I'm willing to receive a surety in your stead." And in other words, He bailed you out. He kept you from getting what you deserved. Now, the point being is this, God did not have to accept a substitute, but He did. He was willing to have a substitute pay our debt. So it was pure grace and He was willing to do that. Secondly, I must point out that it was wondrous grace, listen to me now, it was wondrous grace that God not only was willing to accept a substitute, but that God Himself provided that substitute.

[John Weaver] If you look in your Bibles to Romans chapter 3, notice if you would please verse 24, Watch carefully, Romans 3 verse 24, being justified freely by His grace through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in His blood. Who set forth Jesus Christ? God the Father did. God the Father set forth, pushed forward His own Son and said, here, here's my substitute. Wow!

[John Weaver] Do you remember in Galatians 4 verses 4 and 5? The Bible says there, but when the fullness of time was come God sent forth His Son, made of woman, made under the law to redeem us that were under the law that we might receive the adoption of sons. Notice God sent forth His Son. So, it was pure grace that God was willing to accept a substitute. And it was wonderful, amazing grace that here He provides a substitute. And then lastly, it is also just pure, wondrous grace and amazing grace that Jesus Christ willingly came as our substitute. Do you remember that passage in Hebrews chapter 10, verses 6 and 7?

[John Weaver] He said, In burnt offerings for sin and sacrifice thou hast had no pleasure. Then said I, Lo, I come in the volume of this book, as it is written of me, to do thy will, O God. Do you remember that passage in Philippians 2? Let this mind be in you which also is in Christ Jesus, who being in the form of God, thought it not wrong to be equal with God, but made himself of no reputation, and was made in the form of a servant, and was made in the likeness of man, being found in fashion as a man. He humbled himself and became obedient unto death, even the death on the cross." So, it's absolutely amazing, Grace, that Jesus Christ was willing to come and suffer and bleed and die in our place.

[John Weaver] So we can actually sing truthfully, O'er grace, how great a debtor daily I am constrained to be. Let thy grace, Lord, like a fetter, bind my wandering heart to thee. And if we understand God's grace, it should bind us more effectually because God had mercy upon us as well as grace.

[John Weaver] Now, I've only covered two points today, but I'm going to make some applications. And I want you to think with me, OK? Remember, I've told you, number one, that God is the author of justification. Number two, the source of justification, God's free grace. I want to deal mainly with the first point, God is the author of justification. Do you realize there are a lot of people who are counting upon their works to get them into heaven? They think somehow, some way, their good deeds are going to balance out their evil deeds and that they will make it in. Or some will say, well, I've served him for so many years and surely he's going to let me in. Or I've preached for this many years. You remember that passage in Matthew 7? What did He say? Many that day shall say, Lord, Lord, have we not prophesied in thy name? And thy name cast out devils, and thy name done many wonderful works.

[John Weaver] Then shall I send them to part from me, ye workers of iniquity. I never knew you. But there are a lot of people who think that somehow their works are going to get them in. Listen to me carefully. If God is the author of justification, It does not matter what a man thinks. It does not matter what a man believes. It does not matter what a man desires in this sense of the word. If God does not justify him, he is not justified. He is still condemned no matter what he believes and no matter what he thinks. If God is the author, He is the only one that can justify.

[John Weaver] Now that means then, that men must throw themselves at the mercy of God through Jesus Christ and beg Him for His justification, or else they will forever be condemned. Because God, and God alone, is the author of justification. Secondly, if God is the author of justification, it is a declaration that none can alter or cancel. There is no Court of Appeals. God Himself is the Supreme Court Justice and He is the Supreme Court. None can go beyond Him. So when God justifies, that individual is justified. The Bible says in Romans 8 verse 33, we looked at it, He said, It is God that justifieth. In the next verse it said, Who is he that condemneth? It does no good for anyone to condemn those whom God has justified.

[John Weaver] Just stop and think about this. If you've been justified by the grace of God, it doesn't matter if men lie about you and slander you. It doesn't matter if the devil attacks you. Nothing can change God's forensic legal declaration pronouncement of justification. If the devil and all the hosts of hell every wicked man that has ever lived that is living and shall live could join hands together and try to overthrow God's declaration of justification. It would not work and could not work because God is omnipotent, omniscient, and omnipresent. He is God. So there is plenty of room to rejoice in the fact that we know that once God justifies us there is none that can condemn us. In fact let me show you something, a thought just came to my mind.

[John Weaver] Look in Romans 8 if you would please. Look in Romans chapter 8. I want us to begin reading there with verse 29. Watch, for whom He did foreknow, or forechoose, He also did predestinate, be conformed to the image of His Son, he might be the firstborn among many brethren. Moreover, whom he did predestinate, them he also called. And whom he called, them he also justified. Watch. And whom he justified, them he also what? Glorified. In other words, if God has justified you, you're going to end up glorified. Nothing's going to change that. Not one thing. So, it is a declaration that none can alter, and none can change. And then thirdly, if God is the author of justification, it is a declaration that is founded upon truth and reality. God is not going to do that which He condemns.

[John Weaver] You remember that passage we read earlier in Proverbs 17 and verse 15, He that justified the wicked, and he that condemned the just, even they both are an abomination to the Lord. God is not going to justify the wicked. It is true that we were wicked, but He makes us righteous when He pronounces us justified. I'll explain that next week. God is not going to condemn the whom He has justified, nor is God going to justify a wicked man. So, you can marker down, if God justifies us, it is a declaration that is based upon absolute truth and absolute righteousness.

[John Weaver] That means you have grounds to rejoice in your justification. And then finally, if God is the author of justification, it has to be an act that is solely based upon the grace of God. Why? And the answer is because each of us has foully revolted against God. We've transgressed. We've broken his law. We violated every principle in the book. We are iniquitous. We're wicked. We're ungodly. We're undone. And the only hope that we could ever have is just in the pure, wondrous, amazing grace of God. If God had not been merciful to us, if God had not extended his grace to us, we would still be condemned. We would still be lost. We would still be undone. But we can glory in the fact that God is gracious and God is faithful. So justification is an act of God's free grace. He gives us His mercy, and we need to rejoice and glorify Him. Let's pray. Father, in the name of Jesus Christ, we ask for Your grace and Your mercy.

[John Weaver] We do pray that You would help us, that You would build us up in the most holy faith, and that You would help us to understand this important and glorious doctrine, that we might honor Thee, and worship Thee, and praise Thee. Give us, Lord, an understanding heart, and an understanding mind. In the name of Jesus Christ, we ask and pray. Amen.

[John Weaver] so so

Sola Fide And Justification - Part 1 of 2

John Weaver | YouTube

Lecture Metadata	Details
Speaker	John Weaver
Source	YouTube
Media ID	U6SGjx03nGY
Subject	New Testament Studies
Course	Romans: Justification, Faith, and Imputed Righteousness: Sola Fide And Justification
Genre	Sermon
Date	2016-11-12
Dictation Name
Book	Book 174: Sola Fide And Justification — Chapter 1
Source Timed Segments	76

Formatted Transcript

Introduction: The Importance of Justification by Faith Alone

Weaver introduces sola fide as a key Reformation doctrine, citing Romans 5:1 and explaining its centrality to the gospel and church health.

Romans chapter 5 and verse 1. The Bible says,

Scripture Reading — Romans 5:1

"Therefore being justified by faith, we have peace with God through our Lord Jesus Christ."

Now notice, if you would, this little phrase,

Scripture Reading — Romans 5:1

"therefore being justified by faith."

So what I want to do is teach today on sola fide and justification. Sola fide. I hope you remember also that October is usually classified as Reformation month because of the Reformation that began in October of 1517 with Martin Luther.

But there were five solas that were used to designate the five great foundational rallying cries of the reformers. And they were sola scriptura, the Scriptures alone; sola gratia, grace alone; sola fide, faith alone; solus Christus, Christ alone; and soli Deo gloria, to God alone be the glory. So the doctrine of justification by faith alone was indeed the principle doctrine that God used to bring reformers and a host of other people out of Rome and brought them into the light of Holy Scripture. Now Martin Luther, the great reformer, said that the doctrine of justification by faith alone was the article of the standing or the falling church. So what he meant by that is this: to the degree that a church understood and applied the doctrine of justification by faith alone, then that church was able to withstand heresy and the attacks of the devil. It was a standing church. But the church that did not understand was going to fall. So obviously, if you want to know the spiritual health of any church, you can examine it by seeing what their understanding of justification by faith alone is.

Now, you're going to ask, "How can you say that?" And here's the answer. Because the basic question that is asked in Job 25 and verse 4 is this:

Scripture Reading — Job 25:4

"How then can a man be justified with God?"

The answer to that question is given to us in Romans 1 verses 16 and 17 by the Apostle Paul. For he said there, "For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation."

Why This Doctrine Matters

Justification by faith alone is crucial for God's glory and man's good, affecting many other doctrines and being central to revivals.

You will remember when the birth of our Lord was being announced in Luke chapter 2, the Bible said,

Scripture Reading — Luke 2:13-14

"Suddenly there was with the angel a heavenly host saying, 'Glory to God in the highest, and on earth peace, good will toward men.'"

So God is glorified in the way that He has ordained and designated salvation. It's just that simple. Scripture reveals that God in His works of creation, redemption, and providence—these are the manifestations of the glory of God to His rational creatures. That's why in the book of Revelation chapter 4 and verse 11, the Bible says, "Thou art worthy, O Lord, to receive glory and power and honor, for Thou hast created all things, and for Thy pleasure they are and were created." So obviously then, God's honor and God's glory is involved. And where this doctrine is perverted or not understood, then obviously God is robbed of His glory. And secondly, it's for the good of man. And when I say the good of man, you have to remember those that have already been called and justified, and yet those who are yet to be called and justified.

That's why Paul said, "For I'm not ashamed of the gospel of Christ, for it is the power of God unto everyone that believes." So, this doctrine of justification by faith alone has also been one of the major doctrines that God used in all of the great revivals in the past. If you understand what has happened in time and history, you can always see this basic doctrine involved in those great revivals. So, let me try to give you a definition of justification. Now, you're not going to remember all of this definition. But I'm going to give it to you one time, then I'm going to break it down. We're going to be using this definition this Sunday and next Sunday to explain this doctrine. So, what is justification?

Definition of Justification

Weaver provides a detailed definition: justification is an act of God's free grace, pardoning sins and imputing Christ's righteousness, received by faith alone.

"Justification is an act of God's free grace unto sinners in which He pardons all 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 unto them and received by faith alone." So, here is the outline that I'm going to be following, and that outline is based upon that definition. So, in this definition, first of all, we have the author of justification. Justification is an act of God. Secondly, we have the source of justification. Justification is an act of God's free grace. Thirdly, we have the subject of justification. Justification is an act of God's free grace unto sinners. Fourthly, we have the essence of justification. Justification is an act of God's free grace unto sinners in which He pardons all their sins, accepts and accounts their persons righteous in His sight. Then we have, fifthly, the ground of justification. Not for anything wrought in them or done by them, but only for the perfect obedience and full satisfaction of Christ.

And then you have the method of justification. And that is "by God imputed unto them." And then finally, lastly, we have the instrumental cause of justification: "and received by faith alone." So we have all of these points explaining this definition.

The Nature of Justification as a Legal Declaration

Justification is a forensic, judicial pronouncement of righteousness, not an infusion of righteousness, as shown from Scripture.

So justification then is a legal, judicial, forensic term. It is a term of the law, of course. It has to do with what you and I would call the legal side of salvation. Now, since you understand that justification then is a declaration, it is a pronouncement, you must also understand that justification does not work any subjective change in our disposition. Why? Because it is wholly and completely and totally outside of us and all it relates to is our standing in light of the law. So justification does not change anything within a sinner. Justification is outside of the sinner. If you understand the teaching of the Roman Catholic Church, the Roman Catholic Church teaches that justification actually infuses righteousness into someone, which is totally and completely unbiblical, which I'm going to show you just momentarily. So justification does not do anything in us, although it does do something for us. Now, let me just try to explain it like this. The term justification can apply to the act of God or it can also apply to an act of man. So, here's my illustration.

David gets a big check and he goes to the bank and he cashes the check and he's walking out and he's counting all of his money. But unbeknownst to him, on the other side, there's a bank robber and he grabs some money and he starts running out, too. Well, the alarm is sounded. The cops come, just as David's counting all his money. And they collar him. They arrest him. And they say, "We've got you. You just robbed the bank." "No, no." He said, "I just cashed a check. This is my money." "No, no. You just robbed the bank." And so they take him to jail. And the attorney then gets an indictment against him. So now that he's arrested, he's been indicted. He's now under the condemnation of the law. OK? So there is a jury trial. And David introduces his evidence that, yes, here is the check that he cashed.

Here's a copy of it. And yes, here's the exact amount of money that he had in his hand, et cetera. And the jury comes back and says, "Well, look, this guy just happened to be in the wrong place at the wrong time. So we find him not guilty." And so the judge then takes the findings of the jury, and they say, "Not guilty." And he looks at David, and he says, "I pronounce you not guilty. You're innocent." Or I could say, "I pronounce you justified." That is, you're just in light of the standing of this law. You did not violate this law. So when the judge pronounces David innocent, or not guilty, or justified, it does not do anything inside of David. Well, it might make you shout, but it doesn't really do anything inside of him. It's just simply a legal declaration. Well, that's what justification is in reference to salvation. It is a legal declaration to God. So, justification then refers to a change of status from where we have been guilty before God, condemned before God, and deserving the just penalty of that broken law.

But now God has received us into His favor, having justified us, and given us a right to all of His blessings that are in Jesus Christ. So let me just try to show you what I'm talking about from the Bible. So I want you to look in your Bibles to Deuteronomy 25 and verse 1. Just trying to show you once again now justification is a legal act. It is a declaration. It is a pronouncement. So, Deuteronomy 25 verse 1, God says, "If there be a controversy between men, and they come into judgment, that the judges may judge them, then they"—that is, the judges—"shall justify the righteous and condemn the wicked." Well, how do they justify the righteous?

They're certainly not infusing more righteousness into him. They're just declaring that he's just, that he's innocent, that he's not guilty. How do you condemn the wicked? By declaring that he is guilty, that he has done that which is wrong. So, in this passage, you can see very clearly, it's just simply a legal pronouncement. If you would look at the book of Proverbs, chapter 17. Proverbs 17, and notice if you would please, verse 15. Proverbs 17 and verse 15. Look at what our Lord says. I want you to understand, number one, justification is a legal pronouncement or declaration. Look, Proverbs 17 verse 15, God says, "He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord." Now, "He that justifieth the wicked"—if the word "justifies" means to infuse righteousness according to Roman Catholic doctrine, then how could that be an abomination to God if you're infusing righteousness into a wicked man and making him more righteous? That wouldn't be an abomination. But what is an abomination is when you take a wicked man that has violated law and then you say that he's innocent.

Or that you take an innocent man who's done nothing and say that he's guilty and he's wicked. So God says, obviously, that both of these are abomination to Him and they are nothing more than just simply a declaration or a legal pronouncement. That's all they are. Now, you're going to find the same truth in the New Testament as in the Old Testament. So turn in your Bibles to Luke chapter 7. Luke 7. And notice if you would, please, verses 29 and 30. Luke 7, verses 29 and 30. Watch carefully. So if you believe that somehow justification means infusing righteousness into someone, then you've got some real problems with this verse. Watch. Luke 7, verse 29.

The Bible says, "And all the people that heard him"—that is John, John the Baptist—"and all the people that heard him and the publicans justified God, being baptized with the baptism of John." Now watch verse 30. "But the Pharisees and the lawyers rejected the counsel of God against themselves, being not baptized of him." Now look at verse 29. "And all the people that heard him and the publicans justified God." Now, if you tell me that justification is the infusing of righteousness, how did these people infuse righteousness into God? God is already absolutely, perfectly righteous. No righteousness can be added to Him. No righteousness can be taken from Him. How did the publicans justify God? Here's how they justified God.

They declared and pronounced His words, His counsel, were right and true, and they were wicked and they were wrong. Now, if you look at verse 30, verse 30 verifies that interpretation because he said,

Scripture Reading — Luke 7:29-30

"But the Pharisees and the lawyers rejected"

what? What did they reject?

Scripture Reading — Luke 7:29-30

"The counsel of God against themselves, being not baptized with him."

So the Pharisees said, "No, no, no, no. God is not right. We're right. God is wrong." So they're rejecting the counsel of God. They're justifying themselves and they're not justifying God. So, look in your Bibles to Luke chapter 16, verses 14 and 15. Luke 16, verses 14 and 15. Now we're talking about the Pharisees again. "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 abomination in the sight of God.'" Now He said, "You are they which justify yourselves." So if justification means to infuse righteousness into oneself, what would be wrong with that?

But obviously they're not making themselves more righteous. They're just simply declaring that they are righteous. They're not sinners. They're not wicked. They haven't violated God's law. No, no, no. They're saying, "We're righteous," and our Lord says, "Self-righteousness and self-justification is an abomination in the sight of God." So very clearly, justification is a legal pronouncing. It is a legal declaration.

Now, I want you to understand that justification and condemnation are opposites. They're antithetical one to the other. So just like hot is the opposite of cold, big is the opposite of small, so justification is the opposite of condemnation. So if you look in Romans 8, Romans 8, and notice if you would please verses 33 and 34. Romans chapter 8. Look at verse 33 and 34. Romans 8 verse 33.

Distinctions: Justification vs. Regeneration and Sanctification

Weaver distinguishes justification from regeneration and sanctification, noting they are inseparably connected but different in nature and function.

Now, listen to me very carefully. Justification, regeneration, and sanctification are each different things. Okay? It is true—you're going to hear me say this several times—it is true that those who have been justified also have been regenerated and/or sanctified. But they are absolutely, totally different. They are not one and the same. So let me try to make some distinctions for you. First, between justification and regeneration. Okay? Justification differs from regeneration, although they are inseparably connected. You really can't have one without the other. But, justification is an act of God the Judge. Genesis 18:25, "Shall not the Judge of all the earth do right?" Regeneration is an act of God the Father.

James 1:18, "Of His own will begat He us with the word of truth." So regeneration is an act of God as the Father and justification is an act of God as Judge. Secondly, regeneration gives me a place in the family of God. Justification secures me a standing before His throne. Thirdly, regeneration is internal, since it is the implantation of divine life into the soul. Justification is external, since it is the imputation of Christ's obedience and righteousness to my account. Fourthly, in regeneration, I am drawn in repentance to the Father's house. In justification, I am given the best robe that fits me for His presence. So let me say this again. Although justification and regeneration differ—that is, they are not the same thing—there is no such thing as a justified unregenerate person. Nor is there an unregenerate justified person. Anyone whom God justifies, He regenerates. Anyone who's been regenerated is justified as well. They differ. They're not the same.

But they are inseparably connected. Now, let me try to show you how justification also differs from sanctification. Sanctification is moral and experiential. Justification is legal and forensic. Sanctification results from the operation of the Holy Spirit within me. Justification is based upon what Christ has done for me, that is, on the outside of me. Thirdly, sanctification is gradual and progressive. Justification is instantaneous and immutable. I never will forget what one preacher friend said many years ago.

He said, "God saves you so fast, you can't even talk about it in the present tense." He says, "You can't even say 'I am being saved,' you have to say 'I have been saved.'" That's about the truth. Well, justification is instantaneous and immutable. Sanctification—here's the fourth one—sanctification admits degrees and is never perfect in this life. Justification is complete and admits no increase or decrease.

Now I want you to stop and think about this for a moment. There is no saint more justified than another saint. Now, if David's been saved for 10 years and I've been saved for 50 years, I'm still not more justified than he is. The Apostle Paul, as great as he was, is not more justified than we are. Justification is absolutely complete. It cannot be increased, and it cannot be decreased. You are either justified or you are condemned. It's that simple. Fifthly, sanctification concerns the state of the sinner, and justification concerns the standing of the sinner. And sixthly, sanctification produces a moral transformation of character, and justification is just a change in the legal status. Now, let me say this again: although justification differs from sanctification, the Bible knows nothing about a justified, unsanctified man, or an unsanctified, justified man. No. They go together.

Inseparably connected, but they are different. And when you begin to confuse justification, regeneration, and sanctification, then you are not only perverting the Gospel and denying God His rightful glory, but you are also confusing and confounding the saints as well. So, justification then is God's act in remitting the sins of wicked men and accounting them righteous in His sight freely by His grace through the work of Jesus Christ. So, let me say this—you'll hear me say it again—we are not justified by our works, not by any stretch of the imagination. We are only justified by the person and work of Jesus Christ.

The Author of Justification: God

Justification is an act of God alone, ascribed to the Father, Son, and Holy Spirit, each playing a distinct role.

Now, here's the interesting thing, and I'm going to show it to you from the Bible. Although justification is an act of God, it is ascribed to all three persons in the Godhead: God the Father, God the Son, and God the Holy Spirit. Now, let me explain that like this. When you study theology, you come to the doctrine of the Trinity, you're going to run across two terms. You're going to run across the ontological Trinity and the economical Trinity. The ontological Trinity is derived from the Greek word ontos which actually means being. And all the ontological Trinity is, is the logical order of being: Father, Son, Holy Spirit. That's it. That is the logical order of being: Father, Son, Holy Spirit. That's the ontological Trinity. The economical Trinity is how God works. When you study the Scripture, you're going to find that everything is out of the Father, through the Son, in the Spirit. Everything is out of the Father, through the Son, in the Spirit. So the Father is the originator. The Son is the funnel or the tunnel. And the Holy Spirit then is the one who does the application.

So, let me show you this. I want you to look in your Bibles very quickly. We're already in Romans chapter 8. Look in Romans 8 and verse 33. Then we'll turn back to Romans 3. Romans 8 verse 33, "Who shall lay anything to the charge of God's elect? It is God that justifieth." That is God the Father. Look in Romans 3 and verse 26. Romans 3 verse 26. The Bible says,

Scripture Reading — Romans 3:26

"To declare, I say, at this time His righteousness, that He"

—that is, God the Father—

Scripture Reading — Romans 3:26

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

So in this passage God is called the author of justification. If you look in Romans 3 and verse 30, the Bible says, Romans 3 verse 30, "Seeing it is one God who shall justify the circumcision by faith, the uncircumcision through faith"—one God. So in each of these passages then justification is attributed to God the Father. If you would turn in your Bibles to Acts chapter 13 and let's begin reading there with verse 37, Acts 13 verse 37 you're going to see that now it is attributed to God the Son. Acts 13 verse 37.

In this message read this, verse 37, "But He"—that is, Jesus Christ—"whom God raised again saw no corruption. Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins." We are talking about Jesus Christ. "And by Him all that believe are justified from all things from which you could not be justified by the law of Moses." But notice "by Him," that is, by Jesus Christ, those that believe are justified from all things. So, here this passage says that Jesus Christ is the author of justification.

Now, if you would turn in your Bibles to 1 Corinthians chapter 6, and let's look there at verses 9-11. And now you're going to see the Holy Spirit is here mentioned as the author of justification. 1 Corinthians chapter 6, notice if you would please verse 9, 1 Corinthians 6 verse 9 Paul writes,

Scripture Reading — 1 Corinthians 6:9-11

"Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God."

Now watch, "And such were some of you. But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus and by the Spirit of our God." So, justification is an act of God, but it's an act of God the Father, God the Son, and God the Holy Ghost. Now, if you will listen to me I'm going to give you three sentences and explain this for you. Number one, God the Father justifies as He declares or pronounces us righteous. Number two, God the Son justifies as He imputes His righteousness to us. And number three, God the Holy Spirit justifies us as He clears up our titles and seals us unto the day of redemption. So, only God can justify. Justification is an act of God.

Now, I want to cover my second point. I'm still going to go back to my definition. Justification is an act of God's free grace. So the second point is the source of justification.

The Source of Justification: Free Grace

Justification is by God's free, unmerited grace, meaning there is nothing in us that earns or merits it; God provided the substitute in Christ.

Now, I want you to look in your Bibles to Romans chapter 3. And if you would go ahead and turn to John 15. Romans chapter 3 and go ahead and find John 15 in your Bibles because we'll be turning there next. So look at Romans chapter 3 if you would and verse 24. We're talking about justification being an act of God and now the source is God's free grace.

Scripture Reading — Romans 3:24

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

Now, notice, if you would, the word "freely"—

Scripture Reading — Romans 3:24

"being justified freely by His grace."

When we read the word "freely" or we hear the word or the words "free grace," we normally do not really think of what they actually mean. We more normally just think, well, the word "free" means that which is gift. So, if David said to me, "Brother Weaver, if you will hang around at five o'clock, I'll buy your supper." And he buys my supper. And so, I look at Steve and say, "Hey, I got a free meal." Now, what do I mean by that? I mean two things. Normally, I mean, number one, it didn't cost me anything, and number two, it was a gift. Now, I use that illustration just to tell you that it's not what is meant by free grace. That's how we normally think about it. The Greek word for "freely" here is dorean, d-o-r-e-a-n, is how we would spell it in English. And it actually means "freely" or "without a cause."

Now, go in your Bibles to John chapter 15. John 15 verse 24, look what our Lord says. John 15 verse 24, He said,

Scripture Reading — John 15:24-25

"If I had not done among them the works which none other man did, they had not had sin. But now have they both seen and hated both Me and My Father. But this cometh to pass that the word might be fulfilled that is written in their law, 'They hated Me without a cause.'"

Now, what I want you to see is this. When He says in verse 25, "They hated Me without a cause," the Greek word that is translated "without a cause" is dorean. The exact same word that is translated as "freely" in Romans 3 and verse 24. So what does it mean when our Lord says, "They hated Me without a cause"? Well here's what it means. You have to remember that Jesus Christ is God incarnate. He is the holy, sinless Son of God. He was perfect God and perfect man and still is. And when He said, "They hated Me without a cause," it means that there was nothing in Jesus Christ that merited or drew forth or earned their hatred. He was sinless. He was perfect.

He never did anything that was wicked and wrong and vile. He never lied to them. He never misrepresented. He never stole. He never beat them. They hated Him freely. They hated Him without a cause. There was nothing in Him that earned and merited and drew forth their hatred. So when the Bible says, "Being justified freely by His grace," it means there is nothing in us that merited or earned or drew forth. There was nothing in us that constrained God. God didn't look down and say, "Oh, those poor, rotten, dirty sinners.

I feel so sorry for them. I think I'll just have mercy." No, no, no, no. That would be something in us that was constraining God. Now, you see, the truth of the matter is there was everything in us that would repel the grace of God because we were sinners, we were wicked, we're vile, we hated Him, we hated His law, we did everything that we could that was contrary to Him. And the point I'm trying to make is this: God in His pure grace came to us when we could never deserve it, never earn it. And let me tell you, if you were to turn absolutely perfect right now, and never sin again, and serve God completely and faithfully for the next 100 years, you could still not deserve it. If you did it for 10,000 years or eternity, you still could not deserve it. Because anything you can earn and deserve is not grace, it's works. So, God moved upon us in free grace.

We could not ever bring it forth, nothing in us to draw it, nothing in us to merit. Now, if you look in your Bibles to the book of Romans chapter 5, here's an interesting phrase. Romans chapter 5, and if you look at verses 20 and 21, Romans 5 verse 20 and 21. The Bible says, "But the law entered, that the offense might abound. But where sin abounded, grace did much more abound." And that's so wonderful. But watch, "That as sin hath reigned unto death, even so might grace reign through righteousness."

Now if grace is reigning, that means grace is on the throne and it is sovereign. So, if grace is reigning, it is sovereign, it comes at God's pleasure and not our pleasure. There was absolutely nothing in us that constrained or drew forth the grace of God, not at all. It was pure, undeserved grace.

Now, anyone that glories in anything other than free grace is unbiblical and unscriptural. Because it was only grace that came to us. Now, let me try to show you the impact of this. So, here's a good question. In what way is justification an act of free, unmerited grace toward sinners? I'm going to give you three answers. I want you to think with me. It was pure grace that God was willing to accept a substitute or a surety in our stead. Now, I want you to think about that. You and I owed Him the money.

We were the ones that had sinned. We owed God because we violated His law. Let me try to draw you a picture. Let's suppose David came to me and said, "I need $10,000. I need it now. I need it badly. I can have it back in 30 days," and let's pretend that I had it. And I said, "Okay, I'll loan it to you for 30 days." The 30 days is up and David doesn't come and give me my money back. 45 days pass. I still do not have my money. And I come to David and I say, "Look, I want my money and I want it now. Or if you don't have that money to me within six hours, I am going to beat you within an inch of your life. I will beat you to a bloody pulp. I will hurt you.

I will break your arms. I'll break your legs. You'll be in the hospital. I want my money. You understand?" And Steve overhears me saying this to David. And so Steve says to me, "Don't hurt him. I'll give you the money in his stead." And I look at Steve and I say, "Who are you? Get out of here. You didn't borrow any money from me. You don't owe me any money. He owes me.

I'm going to make him pay." Now, I could say if Steve says, "Well, here's the money he owes you," I could say, "David, you better thank God. Because I'm willing to receive a substitute. I'm willing to receive a surety in your stead." And in other words, He bailed you out. He kept you from getting what you deserved. Now, the point being is this: God did not have to accept a substitute, but He did. He was willing to have a substitute pay our debt. So it was pure grace and He was willing to do that. Secondly, I must point out that it was wondrous grace—listen to me now—it was wondrous grace that God not only was willing to accept a substitute, but that God Himself provided that substitute.

If you look in your Bibles to Romans chapter 3, notice if you would please verse 24. Watch carefully, Romans 3 verse 24, "Being justified freely by His grace through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in His blood." Who set forth Jesus Christ? God the Father did. God the Father set forth, pushed forward His own Son and said, "Here, here's My substitute." Wow! Do you remember in Galatians 4 verses 4 and 5? The Bible says there, "But when the fullness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." Notice God sent forth His Son. So, it was pure grace that God was willing to accept a substitute. And it was wonderful, amazing grace that here He provides a substitute. And then lastly, it is also just pure, wondrous grace and amazing grace that Jesus Christ willingly came as our substitute. Do you remember that passage in Hebrews chapter 10, verses 6 and 7?

He said, "In burnt offerings and sacrifices for sin Thou hast had no pleasure. Then said I, 'Lo, I come (in the volume of the book it is written of Me) to do Thy will, O God.'" Do you remember that passage in Philippians 2? "Let this mind be in you which was also in Christ Jesus, who, being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself and became obedient unto death, even the death of the cross." So, it's absolutely amazing grace that Jesus Christ was willing to come and suffer and bleed and die in our place.

So we can actually sing truthfully, "O to grace how great a debtor daily I'm constrained to be! Let Thy grace, Lord, like a fetter, bind my wandering heart to Thee." And if we understand God's grace, it should bind us more effectually because God had mercy upon us as well as grace.

Applications: Rejoicing in God's Justification

Weaver applies the truths by urging reliance on God's grace alone, assurance in God's unalterable declaration, and worship for His mercy.

Now, I've only covered two points today, but I'm going to make some applications. And I want you to think with me, OK? Remember, I've told you, number one, that God is the author of justification. Number two, the source of justification, God's free grace. I want to deal mainly with the first point, God is the author of justification. Do you realize there are a lot of people who are counting upon their works to get them into heaven? They think somehow, some way, their good deeds are going to balance out their evil deeds and that they will make it in. Or some will say, "Well, I've served Him for so many years and surely He's going to let me in." Or "I've preached for this many years." You remember that passage in Matthew 7? What did He say? "Many that day shall say, 'Lord, Lord, have we not prophesied in Thy name? And in Thy name cast out devils, and in Thy name done many wonderful works?'

Then shall I profess unto them, 'Depart from Me, ye workers of iniquity. I never knew you.'" But there are a lot of people who think that somehow their works are going to get them in. Listen to me carefully. If God is the author of justification, it does not matter what a man thinks. It does not matter what a man believes. It does not matter what a man desires in this sense of the word. If God does not justify him, he is not justified. He is still condemned no matter what he believes and no matter what he thinks. If God is the author, He is the only one that can justify.

Now that means then, that men must throw themselves at the mercy of God through Jesus Christ and beg Him for His justification, or else they will forever be condemned. Because God, and God alone, is the author of justification. Secondly, if God is the author of justification, it is a declaration that none can alter or cancel. There is no Court of Appeals. God Himself is the Supreme Court Justice and He is the Supreme Court. None can go beyond Him. So when God justifies, that individual is justified. The Bible says in Romans 8 verse 33, we looked at it, He said, "It is God that justifieth." In the next verse it said, "Who is he that condemneth?" It does no good for anyone to condemn those whom God has justified.

Just stop and think about this. If you've been justified by the grace of God, it doesn't matter if men lie about you and slander you. It doesn't matter if the devil attacks you. Nothing can change God's forensic legal declaration pronouncement of justification. If the devil and all the hosts of hell, every wicked man that has ever lived, that is living, and shall live could join hands together and try to overthrow God's declaration of justification, it would not work and could not work because God is omnipotent, omniscient, and omnipresent. He is God. So there is plenty of room to rejoice in the fact that we know that once God justifies us there is none that can condemn us. In fact let me show you something, a thought just came to my mind.

Look in Romans 8 if you would please. Look in Romans chapter 8. I want us to begin reading there with verse 29. Watch, "For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He did predestinate, them He also called. And whom He called, them He also justified." Watch. "And whom He justified, them He also" what? "Glorified." In other words, if God has justified you, you're going to end up glorified. Nothing's going to change that. Not one thing. So, it is a declaration that none can alter, and none can change. And then thirdly, if God is the author of justification, it is a declaration that is founded upon truth and reality. God is not going to do that which He condemns.

You remember that passage we read earlier in Proverbs 17 and verse 15, "He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord." God is not going to justify the wicked. It is true that we were wicked, but He makes us righteous when He pronounces us justified. I'll explain that next week. God is not going to condemn the whom He has justified, nor is God going to justify a wicked man. So, you can marker down, if God justifies us, it is a declaration that is based upon absolute truth and absolute righteousness. That means you have grounds to rejoice in your justification. And then finally, if God is the author of justification, it has to be an act that is solely based upon the grace of God. Why? And the answer is because each of us has foully revolted against God. We've transgressed. We've broken His law. We violated every principle in the book. We are iniquitous. We're wicked. We're ungodly. We're undone. And the only hope that we could ever have is just in the pure, wondrous, amazing grace of God. If God had not been merciful to us, if God had not extended His grace to us, we would still be condemned. We would still be lost. We would still be undone. But we can glory in the fact that God is gracious and God is faithful. So justification is an act of God's free grace. He gives us His mercy, and we need to rejoice and glorify Him. Let's pray. Father, in the name of Jesus Christ, we ask for Your grace and Your mercy.

We do pray that You would help us, that You would build us up in the most holy faith, and that You would help us to understand this important and glorious doctrine, that we might honor Thee, and worship Thee, and praise Thee. Give us, Lord, an understanding heart, and an understanding mind. In the name of Jesus Christ, we ask and pray. Amen.

Study Guide

Major Themes

Sola Fide (Faith Alone)

Summary: The doctrine that justification is by faith alone, not works, is the heart of the gospel and the article of the standing or falling church.

Evidence: Weaver states, 'the doctrine of justification by faith alone was indeed the principle doctrine that God used to bring reformers...' and cites Romans 5:1.

Justification as a Legal Declaration

Summary: Justification is a forensic, judicial act of God declaring a sinner righteous, not an infusion of righteousness.

Evidence: Weaver explains, 'justification does not work any subjective change in our disposition... it is wholly and completely and totally outside of us' and uses Deuteronomy 25:1 and Proverbs 17:15.

The Grace of God in Justification

Summary: Justification is an act of God's free, unmerited grace, with nothing in man to earn or deserve it.

Evidence: Weaver says, 'Being justified freely by His grace' means 'there is nothing in us that merited or earned or drew forth' and expounds Romans 3:24.

The Trinity's Role in Justification

Summary: Justification is attributed to all three persons of the Godhead: the Father declares righteous, the Son imputes righteousness, and the Spirit seals.

Evidence: Weaver cites Romans 8:33, Acts 13:37-39, and 1 Corinthians 6:11 to show the Father, Son, and Spirit each justify.

Distinction Between Justification, Regeneration, and Sanctification

Summary: These are distinct but inseparably connected; confusing them perverts the gospel.

Evidence: Weaver lists differences: justification is legal and external, regeneration is internal, sanctification is progressive, etc.

Key Arguments

Justification is by faith alone, not works

Summary: The reformers recovered the biblical truth that justification is through faith in Christ alone, not human merit.

Evidence: Weaver says, 'the doctrine of justification by faith alone was indeed the principle doctrine that God used to bring reformers...' and cites Romans 1:16-17.

Justification is a forensic declaration, not an infusion

Summary: The biblical term 'justify' means to declare righteous, not to make righteous, as seen in legal contexts.

Evidence: Weaver uses Deuteronomy 25:1 and Proverbs 17:15 to show that justifying is a pronouncement, and argues that infusing righteousness would make God's condemnation of justifying the wicked contradictory.

Justification is an act of God alone

Summary: Only God can justify; man cannot contribute to his justification.

Evidence: Weaver states, 'Justification is an act of God... Man cannot justify when it comes to salvation' and cites Romans 8:33.

Justification is by grace alone, without human merit

Summary: The Greek word 'dorean' means 'without a cause,' indicating that God's grace is not drawn out by anything in us.

Evidence: Weaver compares Romans 3:24 and John 15:25, explaining that just as Christ was hated without cause, we are justified without cause—nothing in us merits grace.

God's justification is unalterable and secure

Summary: Once God justifies, no one can condemn; it is a final, unchangeable declaration.

Evidence: Weaver cites Romans 8:33-34 and the golden chain in Romans 8:29-30 to show that justification leads to glorification.

Scripture References

Romans 5:1

Context: Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.

Job 25:4

Context: How then can a man be justified with God?

Romans 1:16-17

Context: For I am not ashamed of the gospel of Christ... the just shall live by faith.

Luke 2:13-14

Context: Glory to God in the highest, and on earth peace, good will toward men.

Revelation 4:11

Context: Thou art worthy, O Lord, to receive glory... for Thou hast created all things.

Matthew 9:11-13

Context: They that be whole need not a physician, but they that are sick... I have not come to call the righteous, but sinners to repentance.

Deuteronomy 25:1

Context: If there be a controversy... the judges shall justify the righteous and condemn the wicked.

Proverbs 17:15

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

Luke 7:29-30

Context: And all the people... justified God... But the Pharisees and lawyers rejected the counsel of God.

Luke 16:14-15

Context: Ye are they which justify yourselves before men; but God knoweth your hearts.

Romans 8:33-34

Context: Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth?

Romans 8:1

Context: There is therefore now no condemnation to them which are in Christ Jesus.

Genesis 18:25

Context: Shall not the Judge of all the earth do right?

James 1:18

Context: Of His own will begat He us with the word of truth.

Romans 3:26

Context: To declare... His righteousness: that He might be just, and the justifier of him which believeth in Jesus.

Romans 3:30

Context: Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

Acts 13:37-39

Context: By Him all that believe are justified from all things, from which ye could not be justified by the law of Moses.

1 Corinthians 6:9-11

Context: But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

Romans 3:24

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

John 15:24-25

Context: They hated Me without a cause.

Historical References

Reformation of 1517 with Martin Luther

Context: Weaver mentions that October is Reformation month because of the Reformation that began in October 1517 with Martin Luther, and the five solas were rallying cries of the reformers.

Martin Luther's statement on justification as the article of the standing or falling church

Context: Weaver quotes Luther: 'the doctrine of justification by faith alone was the article of the standing or the falling church.'

James Buchanan, early Puritan

Context: Weaver quotes Buchanan: 'The best preparation for the study of this doctrine is... a conscience impressed with a sense of our actual condition as sinners in the sight of God.'

Roman Catholic Church teaching on justification

Context: Weaver contrasts the biblical view with the Roman Catholic teaching that justification infuses righteousness into someone.

Important Quotes

Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.

Significance: This is the foundational Scripture for the sermon, introducing the theme of justification by faith.

The doctrine of justification by faith alone was indeed the principle doctrine that God used to bring reformers and a host of other people out of Rome and brought them into the light of Holy Scripture.

Significance: Highlights the historical and theological importance of sola fide in the Reformation.

Justification is an act of God's free grace unto sinners in which He pardons all 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 unto them and received by faith alone.

Significance: This is the comprehensive definition of justification that structures the entire lecture.

Justification does not work any subjective change in our disposition. Why? Because it is wholly and completely and totally outside of us and all it relates to is our standing in light of the law.

Significance: Clarifies the forensic nature of justification, distinguishing it from Roman Catholic infusion.

If God is the author of justification, it does not matter what a man thinks. It does not matter what a man believes. It does not matter what a man desires in this sense of the word. If God does not justify him, he is not justified.

Significance: Emphasizes the sovereignty of God in justification and the futility of self-justification.

Discussion Questions

Why did Martin Luther call justification by faith alone 'the article of the standing or falling church'?

Context: Weaver explains that a church's understanding of this doctrine determines its spiritual health and ability to withstand heresy.

How does the biblical concept of justification as a legal declaration differ from the Roman Catholic view of infused righteousness?

Context: Weaver contrasts the forensic nature of justification with the idea of infusion, using Scripture like Deuteronomy 25:1 and Proverbs 17:15.

In what ways are justification, regeneration, and sanctification distinct yet inseparably connected?

Context: Weaver lists several differences, such as justification being legal and external while regeneration is internal, but insists they always accompany each other.

What does it mean that justification is 'by God's free grace' and how does the Greek word 'dorean' deepen our understanding?

Context: Weaver explains that 'dorean' means 'without a cause,' indicating that nothing in us merits God's grace, just as Christ was hated without cause.

How does the truth that God alone is the author of justification affect our assurance of salvation?

Context: Weaver argues that if God justifies, no one can condemn, and the golden chain of Romans 8:29-30 guarantees glorification.

Why is it impossible for human works to contribute to justification, according to Weaver?

Context: Weaver emphasizes that grace and works are mutually exclusive; anything earned is not grace, and God's grace is sovereign and unmerited.

Applications

Rely on God's grace alone for justification

Summary: Since justification is by God's free grace, we must abandon any trust in our own works or merit and throw ourselves on God's mercy through Christ.

Evidence: Weaver warns against those counting on good deeds and urges, 'men must throw themselves at the mercy of God through Jesus Christ and beg Him for His justification.'

Rejoice in the unalterable security of justification

Summary: Because God's declaration of justification cannot be overturned, believers can have full assurance and joy despite accusations or attacks.

Evidence: Weaver says, 'If you've been justified by the grace of God, it doesn't matter if men lie about you and slander you... Nothing can change God's forensic legal declaration.'

Glorify God for His grace in providing a substitute

Summary: Recognizing that God both accepted and provided the substitute in Christ should lead us to worship and bind our hearts to Him in gratitude.

Evidence: Weaver exclaims, 'It was pure grace that God was willing to accept a substitute... and that God Himself provided that substitute' and quotes the hymn 'O to grace how great a debtor.'

Examine your understanding of justification

Summary: Since a wrong view of justification affects many other doctrines and assurance, believers should ensure they hold the biblical, forensic view.

Evidence: Weaver states, 'if there is any error on this point, it is far-reaching and it is fatal' and that it affects Christology, soteriology, and assurance.

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T15:56:50Z

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Clean Transcript

Sola Fide And Justification - Part 1 of 2

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

Romans chapter 5 and verse 1. The Bible says, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." Now notice, if you would, this little phrase, "therefore being justified by faith." So what I want to do is teach today on sola fide and justification. Sola fide. I hope you remember also that October is usually classified as Reformation month because of the Reformation that began in October of 1517 with Martin Luther.
#1 | 0:13 to 0:51 | cleaned
But there were five solas that were used to designate the five great foundational rallying cries of the reformers. And they were sola scriptura, the Scriptures alone; sola gratia, grace alone; sola fide, faith alone; solus Christus, Christ alone; and soli Deo gloria, to God alone be the glory. So the doctrine of justification by faith alone was indeed the principle doctrine that God used to bring reformers and a host of other people out of Rome and brought them into the light of Holy Scripture. Now Martin Luther, the great reformer, said that the doctrine of justification by faith alone was the article of the standing or the falling church. So what he meant by that is this: to the degree that a church understood and applied the doctrine of justification by faith alone, then that church was able to withstand heresy and the attacks of the devil. It was a standing church. But the church that did not understand was going to fall. So obviously, if you want to know the spiritual health of any church, you can examine it by seeing what their understanding of justification by faith alone is.
#2 | 0:52 to 2:18 | cleaned
Now, you're going to ask, "How can you say that?" And here's the answer. Because the basic question that is asked in Job 25 and verse 4 is this: "How then can a man be justified with God?" The answer to that question is given to us in Romans 1 verses 16 and 17 by the Apostle Paul. For he said there, "For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation."
#3 | 2:19 to 2:48 | cleaned
"...to everyone that believeth, to the Jew first and also to the Greek." Now listen, "For therein"—that is, in that gospel—"is the righteousness of God revealed from faith to faith, so that the just shall live by faith." So, if there is any error on this point, it is far-reaching and it is fatal. So we have to understand that this doctrine is the very heart of the gospel of Jesus Christ. You must also understand that one's view on justification also affects many other doctrines. It affects your doctrine of Christology, which is the doctrine of Christ. It affects also your theology, which is the doctrine of God. It affects your soteriology, which is the doctrine of salvation. It affects your anthropology, which is the doctrine of man. It affects what we would know as the doctrine of the Trinity, as well as basic assurance. So if you don't really understand this point, then you're going to be confounded and confused on many other doctrines as well. So why is this doctrine important? Well, let me answer that and point out it's important, number one, for the glory of God, and number two, for the good of man.
#4 | 2:49 to 4:10 | cleaned
You will remember when the birth of our Lord was being announced in Luke chapter 2, the Bible said, "Suddenly there was with the angel a heavenly host saying, 'Glory to God in the highest, and on earth peace, good will toward men.'" So God is glorified in the way that He has ordained and designated salvation. It's just that simple. Scripture reveals that God in His works of creation, redemption, and providence—these are the manifestations of the glory of God to His rational creatures. That's why in the book of Revelation chapter 4 and verse 11, the Bible says, "Thou art worthy, O Lord, to receive glory and power and honor, for Thou hast created all things, and for Thy pleasure they are and were created." So obviously then, God's honor and God's glory is involved. And where this doctrine is perverted or not understood, then obviously God is robbed of His glory. And secondly, it's for the good of man. And when I say the good of man, you have to remember those that have already been called and justified, and yet those who are yet to be called and justified.
#5 | 4:11 to 5:32 | cleaned
That's why Paul said, "For I'm not ashamed of the gospel of Christ, for it is the power of God unto everyone that believes." So, this doctrine of justification by faith alone has also been one of the major doctrines that God used in all of the great revivals in the past. If you understand what has happened in time and history, you can always see this basic doctrine involved in those great revivals. So, let me try to give you a definition of justification. Now, you're not going to remember all of this definition. But I'm going to give it to you one time, then I'm going to break it down. We're going to be using this definition this Sunday and next Sunday to explain this doctrine. So, what is justification?
#6 | 5:33 to 6:29 | cleaned
"Justification is an act of God's free grace unto sinners in which He pardons all 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 unto them and received by faith alone." So, here is the outline that I'm going to be following, and that outline is based upon that definition. So, in this definition, first of all, we have the author of justification. Justification is an act of God. Secondly, we have the source of justification. Justification is an act of God's free grace. Thirdly, we have the subject of justification. Justification is an act of God's free grace unto sinners. Fourthly, we have the essence of justification. Justification is an act of God's free grace unto sinners in which He pardons all their sins, accepts and accounts their persons righteous in His sight. Then we have, fifthly, the ground of justification. Not for anything wrought in them or done by them, but only for the perfect obedience and full satisfaction of Christ.
#7 | 6:29 to 7:54 | cleaned
And then you have the method of justification. And that is "by God imputed unto them." And then finally, lastly, we have the instrumental cause of justification: "and received by faith alone." So we have all of these points explaining this definition.
#8 | 7:54 to 8:15 | cleaned
Now James Buchanan, one of the early Puritans, said this: "The best preparation for the study of this doctrine is neither great intellectual ability nor much scholastic learning, but a conscience impressed with a sense of our actual condition as sinners in the sight of God." So let me break it down. He said you don't need a great intellect. You don't need to be a great scholar. What you really need is a conscience impressed with the fact of your sinful state and sinful condition before God.
#9 | 8:16 to 8:53 | cleaned
Now, our Lord in Matthew 9, verses 11-13 kind of explained Buchanan's statement. The Bible said that when the Pharisees saw it—that is, when they saw that Jesus Christ was eating with publicans and sinners—they said unto His disciples, "Why eateth your master with publicans and sinners?" But when Jesus heard it, He said unto them—listen to what He said—"They that be whole need not a physician, but they that are sick."
#10 | 8:53 to 9:22 | cleaned
"But go ye and learn what that means. I will have mercy and not sacrifice, for I have not come to call the righteous, but sinners to repentance." So when He said, "They that be whole need not a physician, but they that are sick," the Pharisees had no concept of their own sinfulness and wretchedness and wickedness. Consequently, they had no desire for Jesus Christ. The publicans and the sinners did. They understood their wickedness. And so they had a desire for Jesus Christ. So He said, "They that be whole need not a physician."
#11 | 9:23 to 9:56 | cleaned
So you're not going to get up in the morning feeling absolutely fabulous and wonderful and you think, "Well, you know, I think I'll just go by the doctor's office today and give him a hundred bucks just to say hello to him." You're not going to do that. And even if you do wake up feeling kind of puny, you're not going to jump up and go to the doctor. What you're going to do is go to your own medicine chest and try to talk to yourself. When that doesn't work, you're still not going to the doctor. You're going to call Francis or you're going to call Gary. You're going to call someone and say, "Boy, I'm sick."
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"I've done this and I've done that." And Gary will say, "Well, you know, when I was sick, I took a half a pint of mayonnaise and mustard and ketchup and apple cider vinegar and vinegar and I mixed together and I got better." And guess what? You'll try that. And when you find out that doesn't work, it just makes you sicker, then finally you break down and go to the doctor.
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So this is all the same. Unless you realize your condition before God, you're never going to see Christ and you're never going to want to understand the doctrine of justification by faith alone. So let me give you two warnings to begin with, two caveats. The first one is this: We must understand that it is the object of faith that justifies and not faith itself. The object of our faith is the Lord Jesus Christ and Him crucified. The object of our faith is that which we glory in and have assurance in. Faith does not look to itself. It looks to Jesus Christ.
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The second warning is this: It is true that it is faith alone that saves us. But faith never travels alone. It brings other graces and other gifts and other works with it. But it's only faith that saves us. So, let me just try to answer another question before I even get started. What is it to justify? Well, I've already given you a definition. But when God justifies us, you have to understand that the word "justified" literally means to pronounce or declare righteous in light of the law.
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So justification then is a legal, judicial, forensic term. It is a term of the law, of course. It has to do with what you and I would call the legal side of salvation.
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Now, since you understand that justification then is a declaration, it is a pronouncement, you must also understand that justification does not work any subjective change in our disposition. Why? Because it is wholly and completely and totally outside of us and all it relates to is our standing in light of the law. So justification does not change anything within a sinner. Justification is outside of the sinner. If you understand the teaching of the Roman Catholic Church, the Roman Catholic Church teaches that justification actually infuses righteousness into someone, which is totally and completely unbiblical, which I'm going to show you just momentarily. So justification does not do anything in us, although it does do something for us. Now, let me just try to explain it like this. The term justification can apply to the act of God or it can also apply to an act of man. So, here's my illustration.
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David gets a big check and he goes to the bank and he cashes the check and he's walking out and he's counting all of his money. But unbeknownst to him, on the other side, there's a bank robber and he grabs some money and he starts running out, too. Well, the alarm is sounded. The cops come, just as David's counting all his money. And they collar him. They arrest him.
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And they say, "We've got you. You just robbed the bank." "No, no." He said, "I just cashed a check. This is my money." "No, no. You just robbed the bank." And so they take him to jail. And the attorney then gets an indictment against him. So now that he's arrested, he's been indicted. He's now under the condemnation of the law. OK? So there is a jury trial. And David introduces his evidence that, yes, here is the check that he cashed.
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Here's a copy of it. And yes, here's the exact amount of money that he had in his hand, et cetera. And the jury comes back and says, "Well, look, this guy just happened to be in the wrong place at the wrong time. So we find him not guilty." And so the judge then takes the findings of the jury, and they say, "Not guilty." And he looks at David, and he says, "I pronounce you not guilty. You're innocent." Or I could say, "I pronounce you justified." That is, you're just in light of the standing of this law. You did not violate this law. So when the judge pronounces David innocent, or not guilty, or justified, it does not do anything inside of David. Well, it might make you shout, but it doesn't really do anything inside of him. It's just simply a legal declaration. Well, that's what justification is in reference to salvation. It is a legal declaration to God. So, justification then refers to a change of status from where we have been guilty before God, condemned before God, and deserving the just penalty of that broken law.
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But now God has received us into His favor, having justified us, and given us a right to all of His blessings that are in Jesus Christ. So let me just try to show you what I'm talking about from the Bible. So I want you to look in your Bibles to Deuteronomy 25 and verse 1. Just trying to show you once again now justification is a legal act. It is a declaration. It is a pronouncement. So, Deuteronomy 25 verse 1, God says, "If there be a controversy between men, and they come into judgment, that the judges may judge them, then they"—that is, the judges—"shall justify the righteous and condemn the wicked." Well, how do they justify the righteous?
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They're certainly not infusing more righteousness into him. They're just declaring that he's just, that he's innocent, that he's not guilty. How do you condemn the wicked? By declaring that he is guilty, that he has done that which is wrong. So, in this passage, you can see very clearly, it's just simply a legal pronouncement. If you would look at the book of Proverbs, chapter 17. Proverbs 17, and notice if you would please, verse 15. Proverbs 17 and verse 15. Look at what our Lord says. I want you to understand, number one, justification is a legal pronouncement or declaration. Look, Proverbs 17 verse 15, God says, "He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord." Now, "He that justifieth the wicked"—if the word "justifies" means to infuse righteousness according to Roman Catholic doctrine, then how could that be an abomination to God if you're infusing righteousness into a wicked man and making him more righteous? That wouldn't be an abomination. But what is an abomination is when you take a wicked man that has violated law and then you say that he's innocent.
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Or that you take an innocent man who's done nothing and say that he's guilty and he's wicked. So God says, obviously, that both of these are abomination to Him and they are nothing more than just simply a declaration or a legal pronouncement. That's all they are.
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Now, you're going to find the same truth in the New Testament as in the Old Testament. So turn in your Bibles to Luke chapter 7. Luke 7. And notice if you would, please, verses 29 and 30. Luke 7, verses 29 and 30. Watch carefully. So if you believe that somehow justification means infusing righteousness into someone, then you've got some real problems with this verse. Watch. Luke 7, verse 29.
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The Bible says, "And all the people that heard him"—that is John, John the Baptist—"and all the people that heard him and the publicans justified God, being baptized with the baptism of John." Now watch verse 30. "But the Pharisees and the lawyers rejected the counsel of God against themselves, being not baptized of him." Now look at verse 29. "And all the people that heard him and the publicans justified God." Now, if you tell me that justification is the infusing of righteousness, how did these people infuse righteousness into God? God is already absolutely, perfectly righteous. No righteousness can be added to Him. No righteousness can be taken from Him. How did the publicans justify God? Here's how they justified God.
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They declared and pronounced His words, His counsel, were right and true, and they were wicked and they were wrong. Now, if you look at verse 30, verse 30 verifies that interpretation because he said, "But the Pharisees and the lawyers rejected" what? What did they reject? "The counsel of God against themselves, being not baptized with him." So the Pharisees said, "No, no, no, no. God is not right. We're right. God is wrong." So they're rejecting the counsel of God. They're justifying themselves and they're not justifying God. So, look in your Bibles to Luke chapter 16, verses 14 and 15. Luke 16, verses 14 and 15. Now we're talking about the Pharisees again. "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 abomination in the sight of God.'" Now He said, "You are they which justify yourselves." So if justification means to infuse righteousness into oneself, what would be wrong with that?
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But obviously they're not making themselves more righteous. They're just simply declaring that they are righteous. They're not sinners. They're not wicked. They haven't violated God's law. No, no, no. They're saying, "We're righteous," and our Lord says, "Self-righteousness and self-justification is an abomination in the sight of God." So very clearly, justification is a legal pronouncing. It is a legal declaration.
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Now, I want you to understand that justification and condemnation are opposites. They're antithetical one to the other. So just like hot is the opposite of cold, big is the opposite of small, so justification is the opposite of condemnation. So if you look in Romans 8, Romans 8, and notice if you would please verses 33 and 34. Romans chapter 8. Look at verse 33 and 34. Romans 8 verse 33.
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"Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us."
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Now watch in verse 33. "It is God that justifieth." Now verse 34. "Who is he that condemneth?" So justification and condemnation are opposites. So if a man is justified, he is not condemned. If a man is condemned, he is not justified. It's just that simple. If you look at Romans 8 and verse 1, the Bible says, "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit." So, if you are justified, there's absolutely no condemnation. So the world, Satan, and all the hosts of hell cannot undo God's legal, forensic declaration of justification. It cannot be undone. It cannot be controverted. It cannot be disannulled. So the answer then to our guilt and the answer to our condemnation is justification.
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Justification is the passing of a sentence in favor of a person by which the reward prescribed by the law is given unto him. And it is a declaration of the judge.
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Now, listen to me very carefully. Justification, regeneration, and sanctification are each different things. Okay? It is true—you're going to hear me say this several times—it is true that those who have been justified also have been regenerated and/or sanctified. But they are absolutely, totally different. They are not one and the same. So let me try to make some distinctions for you. First, between justification and regeneration. Okay? Justification differs from regeneration, although they are inseparably connected. You really can't have one without the other. But, justification is an act of God the Judge. Genesis 18:25, "Shall not the Judge of all the earth do right?" Regeneration is an act of God the Father.
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James 1:18, "Of His own will begat He us with the word of truth." So regeneration is an act of God as the Father and justification is an act of God as Judge. Secondly, regeneration gives me a place in the family of God. Justification secures me a standing before His throne.
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Thirdly, regeneration is internal, since it is the implantation of divine life into the soul. Justification is external, since it is the imputation of Christ's obedience and righteousness to my account.
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Fourthly, in regeneration, I am drawn in repentance to the Father's house. In justification, I am given the best robe that fits me for His presence. So let me say this again. Although justification and regeneration differ—that is, they are not the same thing—there is no such thing as a justified unregenerate person. Nor is there an unregenerate justified person. Anyone whom God justifies, He regenerates. Anyone who's been regenerated is justified as well. They differ. They're not the same.
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But they are inseparably connected. Now, let me try to show you how justification also differs from sanctification. Sanctification is moral and experiential. Justification is legal and forensic. Sanctification results from the operation of the Holy Spirit within me. Justification is based upon what Christ has done for me, that is, on the outside of me. Thirdly, sanctification is gradual and progressive. Justification is instantaneous and immutable. I never will forget what one preacher friend said many years ago.
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He said, "God saves you so fast, you can't even talk about it in the present tense." He says, "You can't even say 'I am being saved,' you have to say 'I have been saved.'" That's about the truth. Well, justification is instantaneous and immutable. Sanctification—here's the fourth one—sanctification admits degrees and is never perfect in this life. Justification is complete and admits no increase or decrease.
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Now I want you to stop and think about this for a moment. There is no saint more justified than another saint.
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Now, if David's been saved for 10 years and I've been saved for 50 years, I'm still not more justified than he is. The Apostle Paul, as great as he was, is not more justified than we are. Justification is absolutely complete. It cannot be increased, and it cannot be decreased. You are either justified or you are condemned. It's that simple. Fifthly, sanctification concerns the state of the sinner, and justification concerns the standing of the sinner. And sixthly, sanctification produces a moral transformation of character, and justification is just a change in the legal status. Now, let me say this again: although justification differs from sanctification, the Bible knows nothing about a justified, unsanctified man, or an unsanctified, justified man. No. They go together.
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Inseparably connected, but they are different. And when you begin to confuse justification, regeneration, and sanctification, then you are not only perverting the Gospel and denying God His rightful glory, but you are also confusing and confounding the saints as well. So, justification then is God's act in remitting the sins of wicked men and accounting them righteous in His sight freely by His grace through the work of Jesus Christ. So, let me say this—you'll hear me say it again—we are not justified by our works, not by any stretch of the imagination. We are only justified by the person and work of Jesus Christ.
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Now, what I want to do today is this: I want to cover two points. All that was introduction, okay? So, two points. The very first point I want to give you today is the author of justification. The author. Remember the definition I gave you earlier? Justification is an act of God. So justification then is the work of God and the work of God alone. Man cannot justify when it comes to salvation. God can justify in that area.
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Now, here's the interesting thing, and I'm going to show it to you from the Bible. Although justification is an act of God, it is ascribed to all three persons in the Godhead: God the Father, God the Son, and God the Holy Spirit.
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Now, let me explain that like this. When you study theology, you come to the doctrine of the Trinity, you're going to run across two terms. You're going to run across the ontological Trinity and the economical Trinity. The ontological Trinity is derived from the Greek word ontos which actually means being. And all the ontological Trinity is, is the logical order of being: Father, Son, Holy Spirit. That's it. That is the logical order of being: Father, Son, Holy Spirit. That's the ontological Trinity. The economical Trinity is how God works. When you study the Scripture, you're going to find that everything is out of the Father, through the Son, in the Spirit. Everything is out of the Father, through the Son, in the Spirit. So the Father is the originator. The Son is the funnel or the tunnel. And the Holy Spirit then is the one who does the application.
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So, let me show you this. I want you to look in your Bibles very quickly. We're already in Romans chapter 8. Look in Romans 8 and verse 33. Then we'll turn back to Romans 3. Romans 8 verse 33, "Who shall lay anything to the charge of God's elect? It is God that justifieth." That is God the Father. Look in Romans 3 and verse 26. Romans 3 verse 26. The Bible says, "To declare, I say, at this time His righteousness, that He"—that is, God the Father—"might be just and the justifier of him that believeth in Jesus." So in this passage God is called the author of justification. If you look in Romans 3 and verse 30, the Bible says, Romans 3 verse 30, "Seeing it is one God who shall justify the circumcision by faith, the uncircumcision through faith"—one God. So in each of these passages then justification is attributed to God the Father. If you would turn in your Bibles to Acts chapter 13 and let's begin reading there with verse 37, Acts 13 verse 37 you're going to see that now it is attributed to God the Son. Acts 13 verse 37.
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In this message read this, verse 37, "But He"—that is, Jesus Christ—"whom God raised again saw no corruption. Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins." We are talking about Jesus Christ. "And by Him all that believe are justified from all things from which you could not be justified by the law of Moses." But notice "by Him," that is, by Jesus Christ, those that believe are justified from all things. So, here this passage says that Jesus Christ is the author of justification.
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Now, if you would turn in your Bibles to 1 Corinthians chapter 6, and let's look there at verses 9-11. And now you're going to see the Holy Spirit is here mentioned as the author of justification. 1 Corinthians chapter 6, notice if you would please verse 9, 1 Corinthians 6 verse 9 Paul writes, "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God."
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Now watch, "And such were some of you. But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus and by the Spirit of our God." So, justification is an act of God, but it's an act of God the Father, God the Son, and God the Holy Ghost.
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Now, if you will listen to me I'm going to give you three sentences and explain this for you. Number one, God the Father justifies as He declares or pronounces us righteous. Number two, God the Son justifies as He imputes His righteousness to us. And number three, God the Holy Spirit justifies us as He clears up our titles and seals us unto the day of redemption. So, only God can justify. Justification is an act of God.
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Now, I want to cover my second point. I'm still going to go back to my definition. Justification is an act of God's free grace. So the second point is the source of justification.
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Now, I want you to look in your Bibles to Romans chapter 3. And if you would go ahead and turn to John 15. Romans chapter 3 and go ahead and find John 15 in your Bibles because we'll be turning there next. So look at Romans chapter 3 if you would and verse 24. We're talking about justification being an act of God and now the source is God's free grace. "Being justified freely by His grace through
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the redemption that is in Christ Jesus." Now, notice, if you would, the word "freely"—"being justified freely by His grace." When we read the word "freely" or we hear the word or the words "free grace," we normally do not really think of what they actually mean. We more normally just think, well, the word "free" means that which is gift. So, if David said to me, "Brother Weaver, if you will hang around at five o'clock, I'll buy your supper." And he buys my supper. And so, I look at Steve and say, "Hey, I got a free meal." Now, what do I mean by that? I mean two things. Normally, I mean, number one, it didn't cost me anything, and number two, it was a gift. Now, I use that illustration just to tell you that it's not what is meant by free grace. That's how we normally think about it. The Greek word for "freely" here is dorean, d-o-r-e-a-n, is how we would spell it in English. And it actually means "freely" or "without a cause."
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Now, go in your Bibles to John chapter 15. John 15 verse 24, look what our Lord says. John 15 verse 24, He said, "If I had not done among them the works which none other man did, they had not had sin. But now have they both seen and hated both Me and My Father. But this cometh to pass that the word might be fulfilled that is written in their law, 'They hated Me without a cause.'"
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Now, what I want you to see is this. When He says in verse 25, "They hated Me without a cause," the Greek word that is translated "without a cause" is dorean. The exact same word that is translated as "freely" in Romans 3 and verse 24. So what does it mean when our Lord says, "They hated Me without a cause"? Well here's what it means. You have to remember that Jesus Christ is God incarnate. He is the holy, sinless Son of God. He was perfect God and perfect man and still is. And when He said, "They hated Me without a cause," it means that there was nothing in Jesus Christ that merited or drew forth or earned their hatred. He was sinless. He was perfect.
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He never did anything that was wicked and wrong and vile. He never lied to them. He never misrepresented. He never stole. He never beat them. They hated Him freely. They hated Him without a cause. There was nothing in Him that earned and merited and drew forth their hatred. So when the Bible says, "Being justified freely by His grace," it means there is nothing in us that merited or earned or drew forth. There was nothing in us that constrained God. God didn't look down and say, "Oh, those poor, rotten, dirty sinners.
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I feel so sorry for them. I think I'll just have mercy." No, no, no, no. That would be something in us that was constraining God.
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Now, you see, the truth of the matter is there was everything in us that would repel the grace of God because we were sinners, we were wicked, we're vile, we hated Him, we hated His law, we did everything that we could that was contrary to Him. And the point I'm trying to make is this: God in His pure grace came to us when we could never deserve it, never earn it. And let me tell you, if you were to turn absolutely perfect right now, and never sin again, and serve God completely and faithfully for the next 100 years, you could still not deserve it. If you did it for 10,000 years or eternity, you still could not deserve it. Because anything you can earn and deserve is not grace, it's works. So, God moved upon us in free grace.
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We could not ever bring it forth, nothing in us to draw it, nothing in us to merit. Now, if you look in your Bibles to the book of Romans chapter 5, here's an interesting phrase. Romans chapter 5, and if you look at verses 20 and 21, Romans 5 verse 20 and 21. The Bible says, "But the law entered, that the offense might abound. But where sin abounded, grace did much more abound." And that's so wonderful. But watch, "That as sin hath reigned unto death, even so might grace reign through righteousness."
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Now if grace is reigning, that means grace is on the throne and it is sovereign. So, if grace is reigning, it is sovereign, it comes at God's pleasure and not our pleasure. There was absolutely nothing in us that constrained or drew forth the grace of God, not at all. It was pure, undeserved grace.
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Now, anyone that glories in anything other than free grace is unbiblical and unscriptural. Because it was only grace that came to us.
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Now, let me try to show you the impact of this. So, here's a good question. In what way is justification an act of free, unmerited grace toward sinners? I'm going to give you three answers. I want you to think with me. It was pure grace that God was willing to accept a substitute or a surety in our stead. Now, I want you to think about that. You and I owed Him the money.
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We were the ones that had sinned. We owed God because we violated His law. Let me try to draw you a picture. Let's suppose David came to me and said, "I need $10,000. I need it now. I need it badly. I can have it back in 30 days," and let's pretend that I had it. And I said, "Okay, I'll loan it to you for 30 days." The 30 days is up and David doesn't come and give me my money back. 45 days pass. I still do not have my money. And I come to David and I say, "Look, I want my money and I want it now. Or if you don't have that money to me within six hours, I am going to beat you within an inch of your life. I will beat you to a bloody pulp. I will hurt you.
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I will break your arms. I'll break your legs. You'll be in the hospital. I want my money. You understand?" And Steve overhears me saying this to David. And so Steve says to me, "Don't hurt him. I'll give you the money in his stead." And I look at Steve and I say, "Who are you? Get out of here. You didn't borrow any money from me. You don't owe me any money. He owes me.
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I'm going to make him pay." Now, I could say if Steve says, "Well, here's the money he owes you," I could say, "David, you better thank God. Because I'm willing to receive a substitute. I'm willing to receive a surety in your stead." And in other words, He bailed you out. He kept you from getting what you deserved. Now, the point being is this: God did not have to accept a substitute, but He did. He was willing to have a substitute pay our debt. So it was pure grace and He was willing to do that. Secondly, I must point out that it was wondrous grace—listen to me now—it was wondrous grace that God not only was willing to accept a substitute, but that God Himself provided that substitute.
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If you look in your Bibles to Romans chapter 3, notice if you would please verse 24. Watch carefully, Romans 3 verse 24, "Being justified freely by His grace through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in His blood." Who set forth Jesus Christ? God the Father did. God the Father set forth, pushed forward His own Son and said, "Here, here's My substitute." Wow!
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Do you remember in Galatians 4 verses 4 and 5? The Bible says there, "But when the fullness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." Notice God sent forth His Son. So, it was pure grace that God was willing to accept a substitute. And it was wonderful, amazing grace that here He provides a substitute. And then lastly, it is also just pure, wondrous grace and amazing grace that Jesus Christ willingly came as our substitute. Do you remember that passage in Hebrews chapter 10, verses 6 and 7?
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He said, "In burnt offerings and sacrifices for sin Thou hast had no pleasure. Then said I, 'Lo, I come (in the volume of the book it is written of Me) to do Thy will, O God.'" Do you remember that passage in Philippians 2? "Let this mind be in you which was also in Christ Jesus, who, being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself and became obedient unto death, even the death of the cross." So, it's absolutely amazing grace that Jesus Christ was willing to come and suffer and bleed and die in our place.
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So we can actually sing truthfully, "O to grace how great a debtor daily I'm constrained to be! Let Thy grace, Lord, like a fetter, bind my wandering heart to Thee." And if we understand God's grace, it should bind us more effectually because God had mercy upon us as well as grace.
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Now, I've only covered two points today, but I'm going to make some applications. And I want you to think with me, OK? Remember, I've told you, number one, that God is the author of justification. Number two, the source of justification, God's free grace. I want to deal mainly with the first point, God is the author of justification. Do you realize there are a lot of people who are counting upon their works to get them into heaven? They think somehow, some way, their good deeds are going to balance out their evil deeds and that they will make it in. Or some will say, "Well, I've served Him for so many years and surely He's going to let me in." Or "I've preached for this many years." You remember that passage in Matthew 7? What did He say? "Many that day shall say, 'Lord, Lord, have we not prophesied in Thy name? And in Thy name cast out devils, and in Thy name done many wonderful works?'
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Then shall I profess unto them, 'Depart from Me, ye workers of iniquity. I never knew you.'" But there are a lot of people who think that somehow their works are going to get them in. Listen to me carefully. If God is the author of justification, it does not matter what a man thinks. It does not matter what a man believes. It does not matter what a man desires in this sense of the word. If God does not justify him, he is not justified. He is still condemned no matter what he believes and no matter what he thinks. If God is the author, He is the only one that can justify.
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Now that means then, that men must throw themselves at the mercy of God through Jesus Christ and beg Him for His justification, or else they will forever be condemned. Because God, and God alone, is the author of justification. Secondly, if God is the author of justification, it is a declaration that none can alter or cancel. There is no Court of Appeals. God Himself is the Supreme Court Justice and He is the Supreme Court. None can go beyond Him. So when God justifies, that individual is justified. The Bible says in Romans 8 verse 33, we looked at it, He said, "It is God that justifieth." In the next verse it said, "Who is he that condemneth?" It does no good for anyone to condemn those whom God has justified.
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Just stop and think about this. If you've been justified by the grace of God, it doesn't matter if men lie about you and slander you. It doesn't matter if the devil attacks you. Nothing can change God's forensic legal declaration pronouncement of justification. If the devil and all the hosts of hell, every wicked man that has ever lived, that is living, and shall live could join hands together and try to overthrow God's declaration of justification, it would not work and could not work because God is omnipotent, omniscient, and omnipresent. He is God. So there is plenty of room to rejoice in the fact that we know that once God justifies us there is none that can condemn us. In fact let me show you something, a thought just came to my mind.
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Look in Romans 8 if you would please. Look in Romans chapter 8. I want us to begin reading there with verse 29. Watch, "For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He did predestinate, them He also called. And whom He called, them He also justified." Watch. "And whom He justified, them He also" what? "Glorified." In other words, if God has justified you, you're going to end up glorified. Nothing's going to change that. Not one thing. So, it is a declaration that none can alter, and none can change. And then thirdly, if God is the author of justification, it is a declaration that is founded upon truth and reality. God is not going to do that which He condemns.
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You remember that passage we read earlier in Proverbs 17 and verse 15, "He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord." God is not going to justify the wicked. It is true that we were wicked, but He makes us righteous when He pronounces us justified. I'll explain that next week. God is not going to condemn the whom He has justified, nor is God going to justify a wicked man. So, you can marker down, if God justifies us, it is a declaration that is based upon absolute truth and absolute righteousness.
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That means you have grounds to rejoice in your justification. And then finally, if God is the author of justification, it has to be an act that is solely based upon the grace of God. Why? And the answer is because each of us has foully revolted against God. We've transgressed. We've broken His law. We violated every principle in the book. We are iniquitous. We're wicked. We're ungodly. We're undone. And the only hope that we could ever have is just in the pure, wondrous, amazing grace of God. If God had not been merciful to us, if God had not extended His grace to us, we would still be condemned. We would still be lost. We would still be undone. But we can glory in the fact that God is gracious and God is faithful. So justification is an act of God's free grace. He gives us His mercy, and we need to rejoice and glorify Him. Let's pray. Father, in the name of Jesus Christ, we ask for Your grace and Your mercy.
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We do pray that You would help us, that You would build us up in the most holy faith, and that You would help us to understand this important and glorious doctrine, that we might honor Thee, and worship Thee, and praise Thee. Give us, Lord, an understanding heart, and an understanding mind. In the name of Jesus Christ, we ask and pray. Amen.
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so so
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T15:56:50Z

Sola Fide And Justification - Part 1 of 2

John Weaver | Freedom Ministries

Pastor John Weaver introduces the doctrine of justification by faith alone (sola fide) as the foundational rallying cry of the Reformation and the article of the standing or falling church. He defines justification as a legal, forensic act of God's free grace, distinct from regeneration and sanctification, and emphasizes that it is solely God's work, not based on human merit. The lecture covers the author of justification (God the Father, Son, and Holy Spirit) and the source of justification (God's free, unmerited grace).

Introduction: The Importance of Justification by Faith Alone

Weaver introduces sola fide as a key Reformation doctrine, citing Romans 5:1 and explaining its centrality to the gospel and church health.

Romans chapter 5 and verse 1. The Bible says,

Scripture Reading — Romans 5:1

"Therefore being justified by faith, we have peace with God through our Lord Jesus Christ."

Now notice, if you would, this little phrase,

Scripture Reading — Romans 5:1

"therefore being justified by faith."

Now, you're going to ask, "How can you say that?" And here's the answer. Because the basic question that is asked in Job 25 and verse 4 is this:

Scripture Reading — Job 25:4

"How then can a man be justified with God?"

Why This Doctrine Matters

Justification by faith alone is crucial for God's glory and man's good, affecting many other doctrines and being central to revivals.

You will remember when the birth of our Lord was being announced in Luke chapter 2, the Bible said,

Scripture Reading — Luke 2:13-14

"Suddenly there was with the angel a heavenly host saying, 'Glory to God in the highest, and on earth peace, good will toward men.'"

Definition of Justification

Weaver provides a detailed definition: justification is an act of God's free grace, pardoning sins and imputing Christ's righteousness, received by faith alone.

The Nature of Justification as a Legal Declaration

Justification is a forensic, judicial pronouncement of righteousness, not an infusion of righteousness, as shown from Scripture.

Scripture Reading — Luke 7:29-30

"But the Pharisees and the lawyers rejected"

what? What did they reject?

Scripture Reading — Luke 7:29-30

"The counsel of God against themselves, being not baptized with him."

Distinctions: Justification vs. Regeneration and Sanctification

Weaver distinguishes justification from regeneration and sanctification, noting they are inseparably connected but different in nature and function.

The Author of Justification: God

Justification is an act of God alone, ascribed to the Father, Son, and Holy Spirit, each playing a distinct role.

Scripture Reading — Romans 3:26

"To declare, I say, at this time His righteousness, that He"

—that is, God the Father—

Scripture Reading — Romans 3:26

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

Scripture Reading — 1 Corinthians 6:9-11

"Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God."

Now, I want to cover my second point. I'm still going to go back to my definition. Justification is an act of God's free grace. So the second point is the source of justification.

The Source of Justification: Free Grace

Justification is by God's free, unmerited grace, meaning there is nothing in us that earns or merits it; God provided the substitute in Christ.

Scripture Reading — Romans 3:24

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

Now, notice, if you would, the word "freely"—

Scripture Reading — Romans 3:24

"being justified freely by His grace."

Now, go in your Bibles to John chapter 15. John 15 verse 24, look what our Lord says. John 15 verse 24, He said,

Scripture Reading — John 15:24-25

"If I had not done among them the works which none other man did, they had not had sin. But now have they both seen and hated both Me and My Father. But this cometh to pass that the word might be fulfilled that is written in their law, 'They hated Me without a cause.'"

Applications: Rejoicing in God's Justification

Weaver applies the truths by urging reliance on God's grace alone, assurance in God's unalterable declaration, and worship for His mercy.

Sola Fide And Justification - Part 1 of 2

John Weaver | YouTube

Lecture Metadata	Details
Speaker	John Weaver
Source	YouTube
Media ID	U6SGjx03nGY
Subject	New Testament Studies
Course	Romans: Justification, Faith, and Imputed Righteousness: Sola Fide And Justification
Genre	Sermon
Date	2016-11-12
Dictation Name
Book	Book 174: Sola Fide And Justification — Chapter 1
Source Timed Segments	76

Lecture Guide

Outline

Introduction: The Importance of Justification by Faith Alone: Weaver introduces sola fide as a key Reformation doctrine, citing Romans 5:1 and explaining its centrality to the gospel and church health.
Why This Doctrine Matters: Justification by faith alone is crucial for God's glory and man's good, affecting many other doctrines and being central to revivals.
Definition of Justification: Weaver provides a detailed definition: justification is an act of God's free grace, pardoning sins and imputing Christ's righteousness, received by faith alone.
The Nature of Justification as a Legal Declaration: Justification is a forensic, judicial pronouncement of righteousness, not an infusion of righteousness, as shown from Scripture.
Distinctions: Justification vs. Regeneration and Sanctification: Weaver distinguishes justification from regeneration and sanctification, noting they are inseparably connected but different in nature and function.
The Author of Justification: God: Justification is an act of God alone, ascribed to the Father, Son, and Holy Spirit, each playing a distinct role.
The Source of Justification: Free Grace: Justification is by God's free, unmerited grace, meaning there is nothing in us that earns or merits it; God provided the substitute in Christ.
Applications: Rejoicing in God's Justification: Weaver applies the truths by urging reliance on God's grace alone, assurance in God's unalterable declaration, and worship for His mercy.

Major Themes

Key Arguments

Justification is by faith alone, not works

The reformers recovered the biblical truth that justification is through faith in Christ alone, not human merit.

Weaver says, 'the doctrine of justification by faith alone was indeed the principle doctrine that God used to bring reformers...' and cites Romans 1:16-17.

Justification is a forensic declaration, not an infusion

The biblical term 'justify' means to declare righteous, not to make righteous, as seen in legal contexts.

Weaver uses Deuteronomy 25:1 and Proverbs 17:15 to show that justifying is a pronouncement, and argues that infusing righteousness would make God's condemnation of justifying the wicked contradictory.

Justification is an act of God alone

Only God can justify; man cannot contribute to his justification.

Weaver states, 'Justification is an act of God... Man cannot justify when it comes to salvation' and cites Romans 8:33.

Justification is by grace alone, without human merit

The Greek word 'dorean' means 'without a cause,' indicating that God's grace is not drawn out by anything in us.

Weaver compares Romans 3:24 and John 15:25, explaining that just as Christ was hated without cause, we are justified without cause—nothing in us merits grace.

God's justification is unalterable and secure

Once God justifies, no one can condemn; it is a final, unchangeable declaration.

Weaver cites Romans 8:33-34 and the golden chain in Romans 8:29-30 to show that justification leads to glorification.

Scripture References

Romans 5:1: Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.
Job 25:4: How then can a man be justified with God?
Romans 1:16-17: For I am not ashamed of the gospel of Christ... the just shall live by faith.
Luke 2:13-14: Glory to God in the highest, and on earth peace, good will toward men.
Revelation 4:11: Thou art worthy, O Lord, to receive glory... for Thou hast created all things.
Matthew 9:11-13: They that be whole need not a physician, but they that are sick... I have not come to call the righteous, but sinners to repentance.
Deuteronomy 25:1: If there be a controversy... the judges shall justify the righteous and condemn the wicked.
Proverbs 17:15: He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord.
Luke 7:29-30: And all the people... justified God... But the Pharisees and lawyers rejected the counsel of God.
Luke 16:14-15: Ye are they which justify yourselves before men; but God knoweth your hearts.
Romans 8:33-34: Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth?
Romans 8:1: There is therefore now no condemnation to them which are in Christ Jesus.
Genesis 18:25: Shall not the Judge of all the earth do right?
James 1:18: Of His own will begat He us with the word of truth.
Romans 3:26: To declare... His righteousness: that He might be just, and the justifier of him which believeth in Jesus.
Romans 3:30: Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
Acts 13:37-39: By Him all that believe are justified from all things, from which ye could not be justified by the law of Moses.
1 Corinthians 6:9-11: But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.
Romans 3:24: Being justified freely by His grace through the redemption that is in Christ Jesus.
John 15:24-25: They hated Me without a cause.

Historical References

Reformation of 1517 with Martin Luther: Weaver mentions that October is Reformation month because of the Reformation that began in October 1517 with Martin Luther, and the five solas were rallying cries of the reformers.
Martin Luther's statement on justification as the article of the standing or falling church: Weaver quotes Luther: 'the doctrine of justification by faith alone was the article of the standing or the falling church.'
James Buchanan, early Puritan: Weaver quotes Buchanan: 'The best preparation for the study of this doctrine is... a conscience impressed with a sense of our actual condition as sinners in the sight of God.'
Roman Catholic Church teaching on justification: Weaver contrasts the biblical view with the Roman Catholic teaching that justification infuses righteousness into someone.

Important Quotes

Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.

This is the foundational Scripture for the sermon, introducing the theme of justification by faith.

The doctrine of justification by faith alone was indeed the principle doctrine that God used to bring reformers and a host of other people out of Rome and brought them into the light of Holy Scripture.

Highlights the historical and theological importance of sola fide in the Reformation.

Justification is an act of God's free grace unto sinners in which He pardons all 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 unto them and received by faith alone.

This is the comprehensive definition of justification that structures the entire lecture.

Justification does not work any subjective change in our disposition. Why? Because it is wholly and completely and totally outside of us and all it relates to is our standing in light of the law.

Clarifies the forensic nature of justification, distinguishing it from Roman Catholic infusion.

If God is the author of justification, it does not matter what a man thinks. It does not matter what a man believes. It does not matter what a man desires in this sense of the word. If God does not justify him, he is not justified.

Emphasizes the sovereignty of God in justification and the futility of self-justification.

Discussion Questions

[Question]

Why did Martin Luther call justification by faith alone 'the article of the standing or falling church'?

[Context]

Weaver explains that a church's understanding of this doctrine determines its spiritual health and ability to withstand heresy.

[Question]

How does the biblical concept of justification as a legal declaration differ from the Roman Catholic view of infused righteousness?

[Context]

Weaver contrasts the forensic nature of justification with the idea of infusion, using Scripture like Deuteronomy 25:1 and Proverbs 17:15.

[Question]

In what ways are justification, regeneration, and sanctification distinct yet inseparably connected?

[Context]

Weaver lists several differences, such as justification being legal and external while regeneration is internal, but insists they always accompany each other.

[Question]

What does it mean that justification is 'by God's free grace' and how does the Greek word 'dorean' deepen our understanding?

[Context]

Weaver explains that 'dorean' means 'without a cause,' indicating that nothing in us merits God's grace, just as Christ was hated without cause.

[Question]

How does the truth that God alone is the author of justification affect our assurance of salvation?

[Context]

Weaver argues that if God justifies, no one can condemn, and the golden chain of Romans 8:29-30 guarantees glorification.

[Question]

Why is it impossible for human works to contribute to justification, according to Weaver?

[Context]

Weaver emphasizes that grace and works are mutually exclusive; anything earned is not grace, and God's grace is sovereign and unmerited.

Applications

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deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T06:06:00Z