Pilgrim's Progress: Part 2: Ignorance's Ignorant Confession and Christian's Response

First Christian points out that Ignorance has a Fantasy Faith not founded upon the word. Now consider points 2 and 3 where Christian shows easily it also a False Faith.


Christian: How dost thou believe?

Ignorance: I believe that Christ died for sinners; and that I shall be justified before God from the curse, through his gracious acceptance of my obedience to his laws. Or thus, Christ makes my duties, that are religious, acceptable to his Father by virtue of his merits, and so shall I be justified.

Christian: Let me give an answer to this confession of thy faith.

1. Thou believest with a fantastical faith; for this faith is nowhere described in the word.

2. Thou believest with a false faith; because it taketh justification from the personal righteousness of Christ, and applies it to thy own.

3. This faith maketh not Christ a justifier of thy person, but of thy actions; and of thy person for thy action’s sake, which is false.

IN POINT 2:

This confession is False for it described a faith that takes from being justified by the personal righteousness of Christ and instead describes being justified by your own personal righteousness. Though it adds that your works are made acceptable by the virtue of Christ it cannot be escaped that it is the works that are themselves the righteousness upon which acceptance is found.

IN POINT 3 shown FALSE:

Further the faith described by Ignorance is shown to be a FALSE FAITH because in his confession JESUS CHRIST IS NOT THE JUSTIFIER of the PERSON BUT OF HIS WORKS. And then the Person is actually Justified by the WORKS. This sounded so much like New Perspective theology whereby one is justified not by the imputed righteousness of Christ but on the basis of the whole life lived that I wanted to put a picture of N.T. Wright at the top of my post.

Bunyan says it so well as he shows the falsness of this ignorant Faith: "This faith maketh not Christ a justifier of thy person, but of thy actions; and of thy person for thy action’s sake, which is false."

Christ is the justifier of the person. Take this away and you have a false faith. Worse yet in Ignorance's system work's are the grounds of one's acceptance and entrance into heaven. Christ justifies the works says Ignorance and these works then justify the person. When reading Ignorance's Confession, I actually missed this. So thankful then was I when Bunyan made it so plain, and so applicable to a whole host of false system with this confession of Ignorance at their very core. ie. Federal Vision, Roman Catholicism, New Perspective, Ignorant beleivers in a multitude of ignorant churches - GOD HAVE MERCY.

Pilgrim's Progress: Ignorance's Confession and the Meaning of Words

We have been studying the 1689 London Baptist Confession of Faith as a group of brothers every Tuesday morning and it has been wonderful. Not moving too fast but carefully considering each chapter and each point. IN the Main we are affirming all that we read and we are often taken to depths of understanding that we had previously not known.

With this post I want to present to you Ignorance's own confession of faith in response to Christian's probing and tactical question, "How dost thou believe?" I would remind us of how only a few paragraphs back. Ignorance made his own affirmation of justification by faith when he said:

Ignorance: Do you think that I am such a fool as to think that God can see no further than I; or that I would come to God in the best of my performances?

Christian: Why, how dost thou think in this matter?

Ignorance: Why, to be short, I think I must believe in Christ for justification.

Now, though Ignorance uses such good words here, more important than words is the MEANING Assigned to them. The meaning becomes quite clear as Ignorance answers the question, "HOW DOST THOU BELIEVE?"

Christian: How dost thou believe?

Ignorance: I believe that Christ died for sinners; and that I shall be justified before God from the curse, through his gracious acceptance of my obedience to his laws. Or thus, Christ makes my duties, that are religious, acceptable to his Father by virtue of his merits, and so shall I be justified.

"I believe that Christ died for sinners." -- words that are true when invested with the correct meaning. But this morning as my three little girls and I discussed, it was the 13 year old who said in answer to my question, "Does Ignorance speak truth here or error when he says, "I believe that Christ died for sinners," 13 yr old said, "he speaks falsely, for though the words are true what he MEANS by them is not really that Christ died for sinners. He doesn't mean it in the true way."

"and that I shall be justified before God from the curse," The same goes for the second part, though the words are true when meant in the true way, Ignorance understands them to mean something quite different from the truth.

What does Ignorance mean when he says, "I believe that Christ died for sinners and that I shall be justified before God from the curse?"

This question is answered in the remainder of Ignorance's Confession of Faith:

Ignorance says, I am justified... "through his gracious acceptance of my obedience to his laws."

Q. But Ignorance says "gracious" isn't Ignorance affirming that we are saved by GRACE in this statement?
A. Though Ignorance speaks of grace it is not the grace that saves. For Ignorance speaks not of being saved by Grace apart from works but GRACE that accepts my works. Grace that makes MY WORKS the grounds of acceptance.

And finally, further does the meaning of IGNORANCE's words become clear and how though they were RIGHT WORDS they had WRONG MEANING as he confesses:
"Christ makes my duties, that are religious, acceptable to his Father by virtue of his merits, and so shall I be justified."

Q. But Ignorance says it is by VIRTUE of the MERITS of Christ by which I am justified. Is that not a true statement.
A. NO, the statement is false though part of the words are true their meaning is FALSE. For Ignorance makes the merit of Christ the justifier of my WORKS -- Not my PERSON. The grounds of Justification in the eyes of Ignorance is my own works which are made acceptable by the merits of Christ. YET it is my WORKS says HE that are the grounds by which I shall be justified.

Lord willing, in our next post we will consider Christian's answer to this IGNORANT CONFESSION OF FAITH.

Justification - A.W. Pink - Take Eight

Justification - Glorious Truth - Blessed Doctrine.

It takes some thought. We need to chew on it, to dwell upon Christ our righteousness. What it means. How it was obtained. How it is applied to us. What blessing conferred upon the justified.

Pink writes:

This grand doctrine of Justification was proclaimed in its purity and clarity by the Reformers—Luther, Calvin, Zanchius, Peter Martyr, etc.; but it began to be corrupted in the seventeenth century by men who had only a very superficial knowledge of it, who taught that justification consisted merely in the removal of guilt or forgiveness of sins, excluding the positive admittance of man into God’s judicial favour: in other words, they restricted justification unto deliverance from Hell, failing to declare that it also conveys a title unto Heaven.........denying that the righteousness of Christ is imputed to the believer, seek to find their title to eternal life in a union with Christ in His resurrection. Few today are clear upon the twofold content of Justification, because few today understand the nature of that righteousness which is imputed to all who believe.
click here to read full chapter.

How well do you understand this central doctrine of the gospel? What a blessing we have now to take time, to study, to search the depths of this great truth.

Justification - A.W. Pink - Take Seven

A. W. Pink further describing the Positive Blessing and the Negative Blessing found in Justification.

And warning the Justification is more than "Just-As-If-I'd-Never-Sinned." In fact a serious error to limit justification to solely remission of sins.

To read the whole book click here.

From what has been said in the last paragraph we may see what a serious mistake it is to limit justification to the mere forgiveness of sins. Just as “condemnation” is not the execution of punishment, but rather the formal declaration that the accused is guilty and worthy of punishment; so “justification” is not merely the remission of punishment but the judicial announcement that punishment cannot be justly inflicted—the accused being fully conformed to all the positive requirements of the law in consequence of Christ’s perfect obedience being legally reckoned to his account. The justification of a believer is no other than his being admitted to participate in the reward merited by his Surety. Justification is nothing more or less than the righteousness of Christ being imputed to us: the negative blessing issuing therefrom is the remission of sins; the positive, a title to the heavenly inheritance.

Justification - A.W. Pink - Take Six

A. W. Pink distinguishes between Justification and Sanctification. Comparing CHRIST FOR US and CHRIST IN US.

To read the whole book click here.

Second, it differs from sanctification. Sanctification is moral or experimental, justification is legal or judicial. Sanctification results from the operation of the Spirit in me, justification is based upon what Christ has done for me. The one is gradual and progressive, the other is instantaneous and immutable. The one admits of degrees, and is never perfect in this life; the other is complete and admits of no addition. The one concerns my state, the other has to do with my standing before God. Sanctification produces a moral transformation of character, justification is a change of legal status: it is a change from guilt and condemnation to forgiveness and acceptance, and this solely by a gratuitous act of God, founded upon the imputation of Christ’s righteousness, through the instrument of faith alone. Though justification is quite separate from sanctification, yet sanctification ever accompanies it.

Justification - A.W. Pink - Take Five

Pink drawing from John Owen gives us a great deal of matter upon which to THINK and contemplate SO GREAT A SALVATION as he via OWEN enumerates 10 points demonstrating the judicial or forensic nature of Justification.

To read the whole book click here.

From the fact that the judicial side of our salvation is propounded in Scripture under the figures of a forensic trial and sentence. “(1) A judgment is supposed in it, concerning which the Psalmist prays that it may not proceed on the terms of the law: Psalm 143:2. (2) The Judge is God Himself: Isaiah 50:7, 8. (3) The tribunal whereon God sits in judgment is the Throne of Grace: Hebrews 4:16. (4) A guilty person. This is the sinner, who is so guilty of sin as to be obnoxious to the judgment of God: Romans 3:18. (5) Accusers are ready to propose and promote the charge against the guilty person; these are the law (John 5:45), conscience (Rom. 2:15), and Satan: Zechariah 3:2, Revelation 12:10. (6) The charge is admitted and drawn up in a ‘handwriting’ in form of law, and is laid before the tribunal of the Judge, in bar to the deliverance of the offender: Colossians 2:14. (7) A plea is prepared in the Gospel for the guilty person: this is grace, through the blood of Christ, the ransom paid, the eternal righteousness brought in by the Surety of the covenant: Romans 3:23, 25, Daniel 9:24. (8) Hereunto alone the sinner betakes himself, renouncing all other apologies or defensatives whatever: Psalm 130:2, 3; Luke 18:13. (9) To make this plea effectual we have an Advocate with the Father, and He pleads His own propitiation for us: 1 John 2:1, 2. (10) The sentence hereon is absolution, on account of the sacrifice and righteousness of Christ; with acceptation into favour, as persons approved of God: Romans 8:33, 34; 2 Corinthians 5:21” (John Owen).

Justification - A.W. Pink - Take Four

Pink further showing justification to be a legal declaration by comparing it to the opposite term, condemnation.

To read the whole book click here:

The precise force of the term “to justify” may be ascertained by noting that it is the antithesis of “to condemn.” Now to condemn is not a process by which a good man is made bad, but is the sentence of a judge upon one because he is a transgressor of the law. “He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD” (Prov. 17:15 and cf. Deut. 25:1). “For by thy words thou shalt be justified, and by thy words thou shalt be condemned” (Matt. 12:37). “It is God that justifieth. Who is he that condemneth?” (Rom. 8:33, 34). Now it is undeniable that “condemnation” is the passing of a sentence against a person by which the punishment prescribed by the law is awarded to him and ordered to be inflicted upon him; therefore justification is the passing of a sentence in favour of a person, by which the reward prescribed by the law is ordered to be given to him.

Justification - A.W. Pink - Take Three

Pink explaining that the biblical use of the word "Justify" is a legal declaration and not the internal changing writes:

To see the whole book click here:

Again; in Luke 7:29 we read, “And all the people that heard Him, and the publicans, justified God”: how impossible it is to make the words “justified God” signify any moral transformation in His character; but understand those words to mean that they declaredHim to be righteous, and all ambiguity is removed. Once more, in 1 Timothy 3:16 we are told that the incarnate Son was “justified in (or “by”) the Spirit”: that is to say, He was publicly vindicated at His resurrection, exonerated from the blasphemous charges which the Jews had laid against Him.

Justification has to do solely with the legal side of salvation. It is a judicial term, a word of the law courts. It is the sentence of a judge upon a person who has been brought before him for judgment. It is that gracious act of God as Judge, in the high court of Heaven, by which He pronounces an elect and believing sinner to be freed from the penalty of the law, and fully restored unto the Divine favour. It is the declaration of God that the party arraigned is fully conformed to the law; justice exonerates him because justice has been satisfied. Thus, justification is that change of status whereby one, who being guilty before God, and therefore under the condemning sentence of His Law, and deserving of nought but an eternal banishment from His presence, is received into His favour and given a right unto all the blessings which Christ has, by His perfect satisfaction, purchased for His people.

Justification - A.W. Pink - Take two

More on Justification. This time Pink quoting John Calvin.

Click here for whole book

“We simply explain justification to be an acceptance by which God receives us into His favour and esteems us as righteous persons; and we say that it consists in the remission of sins and the imputation of the righteousness of Christ… Justification, therefore, is no other than an acquittal from guilt of him who was accused, as though his innocence has been proved. Since God, therefore, justifies us through the mediation of Christ, He acquits us, not by an admission of our personal innocence, but by an imputation of righteousness; so that we, who are unrighteous in ourselves, are considered as righteous in Christ” (John Calvin, 1559).

JUSTIFICATION and SANCTIFICATION

TWO PERFECT THINGS THAT ARE SEPARATE. YET INSEPARABLE.

It is important not to confuse Justification and Regeneration. The being counted righteous by Faith and the fruit of Holiness by the Spirit of God working in us both to will and to do. Two perfect things Justification and Sanctification, when confounded as one and the same thing become one that is corrupt.

When we define justification as meaning, "A perfect right standing before God on the basis of the whole life lived because of the regenerating work of the Holy Spirit," this is to make two things that are perfect one. And as one Calvin says this is to corrupt the gospel.

Calvin writes on NOT confusing JUSTIFICATION AND SANCTIFICATION:
Book III, Chapter 11, Para 6

Osiander on coming to Scripture corrupts every passage which he quotes. Thus when Paul says, "to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness," he expounds justifying as making just. With the same rashness he perverts the whole of the fourth chapter to the Romans. He hesitates not to give a similar gloss to the passage which I lately quoted, "Who shall lay any thing to the charge of God's elect? It is God that justifieth." Here it is plain that guilt and acquittal simply are considered, and that the Apostle's meaning depends on the antithesis. Therefore his futility is detected both in his argument and his quotations for support from Scripture. He is not a whit sounder in discussing the term righteousness, when it is said, that faith was imputed to Abraham for righteousness after he had embraced Christ (who is the righteousness of God and God himself) and was distinguished by excellent virtues. Hence it appears that two things which are perfect are viciously converted by him into one which is corrupt. For the righteousness which is there mentioned pertains not to the whole course of life; or rather, the Spirit testifies, that though Abraham greatly excelled in virtue, and by long perseverance in it had made so much progress, the only way in which he pleased God was by receiving the grace which was offered by the promise, in faith. From this it follows, that, as Paul justly maintains, there is no room for works in justification.

Justification - A.W. Pink

Jim sent me the following link to an online work on Justification by A. W. Pink. As I read through it I saw many quotable quotes - so many in fact I couldn't choose which I would post here. Since it seems most difficult in understanding how justification speaks to something CREDITED to us as opposed to Something done IN US. I am sharing this one.

see the whole book - here:

Between Protestants and Romanists there is a wide difference of opinion as to the meaning of the term “justify”: they affirming that to justify is to make inherently righteous and holy; we insisting that to justify signifies only to formally pronounce just or legally declare righteous. Popery includes under justification the renovation of man’s moral nature or deliverance from depravity, thereby confounding justification with regeneration and sanctification. On the other hand, all representative Protestants have shown that justification refers not to a change of moral character, but to a change of legal status; though allowing, yea, insisting, that a radical change of character invariably accompanies it. It is a legal change from a state of guilt and condemnation to a state of forgiveness and acceptance; and this change is owing solely to a gratuitous act of God, founded upon the righteousness of Christ (they having none of their own) being imputed to His people.

JUSTIFICATION QUESTIONS - Ques 8

This is our final question as taken from Wayne Grudem's book, Bible Doctrines. You may access the labels to the right of this blog by clicking on ROM05 for a complete list of each blog post regarding JUSTIFICATION QUESTIONS.

QUES 8:

- Have you ever wondered if God is still continuing to punish you from time to time for sins you have done in the past, even long ago? How does the doctrine of justification help you deal with those feelings?

A. Yes I have sometimes fallen into that despair. The doctrine of justification teaches me that Christ himself bore the punishment for all my sins. GOD DOES NOT PUNISH ME OR REQUIRE ME TO PAY SOMETHING THAT JESUS HIMSELF ALREADY PAID FOR. Punishment is the payment for sin, I can never atone for my own sin being so wicked and sin so heinous, sin against a holy God. Christ paid for my sins – if he paid for them I cannot. To think of myself paying for SOME of my sins, or paying for part of my sins is to do despite to the blood of Jesus Christ who, himself paid for them once for all time.

Rev 5:9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;

1Pe 1:18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;
1Pe 1:19 But with the precious blood of Christ, as of a lamb without blemish and without spot:

Gal 3:13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

Heb 10:10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.
Heb 10:14 For by one offering he hath perfected forever them that are sanctified.

Heb 9:12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

Heb 9:26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

Heb 9:28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

1Co 6:19 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?
1Co 6:20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.

CORRECTION BUT NOT PUNISHMENT:
GOD does correct us as a loving Father his Child, but he does not PUNISH by way of extracting payment for sin for which his SON Jesus Christ has already dearly paid.
Heb 12:5 And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:
Heb 12:6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
Heb 12:7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?

Heb 12:8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.

JUSTIFICATION QUESTIONS - Ques 7

Continuing with questions concerning justification taken from Wayne Grudem's book, Bible Doctrines, we will consider question 7.

QUES 7:

- If you think of yourself standing before God on the day of judgment, would you think that it is enough simply to have your sins all forgiven, or would you also feel a need to have the righteousness of Christ reckoned to your account?

A. I would need both to be washed from my sins so that I am clean from the guilt of them, and also not left neutral but having positive righteousness credited to my behalf. So that not a nothing standing before God but one who is PERFECT IN CHRIST.

JUSTIFICATION QUESTIONS - Ques 6.

Continuing with questions concerning justification taken from Wayne Grudem's book, Bible Doctrines, we will consider question 6.

QUES 6: Is faith itself the merit for eternal life. Is faith my righteousness? Am I to have faith in my faith?

Or as worded by Wayne Grudem:
- What is the relationship between faith and justification? Does faith earn us salvation? Explain.

A. Faith does not earn us salvation. Faith is the instrument or connection to CHRIST. He is our righteousness. He is the one who made atonement. Faith is a gift and grace. It is not ON ACCOUNT OF OUR FAITH that we are declared righteous, but by means of our faith.

We are counted righteous not on account of our faith, but by means of faith. (Remember even faith is a gift Eph 2:8-9)

Wayne Grudem writes: “Faith is an instrument to obtain justification, but it has no merit in itself….Scripture never says that we are justified because of the inherent goodness of our faith, as if our faith has merit before God. It never allows us to think that our faith in itself earns favor with God. Rather, Scripture says that we are justified “by means of” our faith, understanding faith to be the instrument through which justification is given to us, but not at all an activity that earns us merit of favor with God. Rather we are justified solely because of the merits of Christ’s work (Rom. 5:17-19)” Wayne Grudem, Bible Doctrine, Zondervan 1999, p. 321

From The Everlasting Righteousness by Horatius Bonar.
Faith is not the cross.
Faith is not the sacrifice.
Faith cannot be a sin bearer.
Faith does not expiate any guilt.
Faith does not propitiate the wrath of God. Christ is our propitiation. He is the propitiatory sacrifice for us to God.
Faith is not the blood that washes away all our sins and by which we are redeemed.
Faith is not satisfaction to God.
Faith is not the physician but brings us to the physician that heals.
Faith is not Christ - it is our connection unto him.

JUSTIFICATION QUESTIONS - Ques 5

Continuing with questions concerning justification taken from Wayne Grudem's book, Bible Doctrines, we will consider question 5.

QUES 5:
- Briefly explain the difference between a belief system which teaches you are declared righteous and justified based on an internal change God has done in you -- verses having the righteousness of Jesus Christ credited to you? Contrast how these might affect the practical living out in an individual, how it would affect the way they view their relationship to God if they held to one or they other view. Contrast how these reflect on these two differing ideas of justification relate to the glory of God.

A. IF righteousness is based on internal change God has done in me, then I WILL HAVE NO PEACE. For sins still remains in me, I am not yet what I shall be, I am not PERFECT as my Father in HEAVEN IS PERFECT.

Rom 5:1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

My merit for heaven under such a system based on finally being declared righteous after a life well lived would leave me doomed never living well enough. Such a system would try to mix grace and works so that my final merit before God would ultimately rest on the works I have done – even though I say these works are the fruit of grace done in me.

But being justified by faith so that the righteous declaration is declared upon me based on what CHRIST PERFECTLY DID – I have now PEACE, peace with God. Peace and liberty to joy in God and rejoice in HIM.

Wayne Grudem explained as follows:

It is essential to the heart of the gospel to insist that God declares us to be just or righteous not on the basis of our actual condition of righteousness or holiness, but rather on the basis of Christ’s perfect righteousness, which God thinks of as belonging to us. This was the heart of the difference between Protestantism and Roman Catholicism at the Reformation. Protestantism since the time of Martin Luther has insisted that justification does not change us internally and it is not a declaration based in any way on any goodness that we have in ourselves.

If justification changed us internally and then declared us to be righteous based on how good we actually were, then (1) we could never be declared perfectly righteous in this life, because there is always sin that remains in our lives, and (2) there would be no provision for forgiveness of past sins (committed before we were changed internally), and therefore we could never have confidence that we are right before God. We would lose the confidence that Paul has when he says, “Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). If we thought of justification as based on something that we are internally we would never have the confidence to say with Paul, “There is therefore now no condemnation for those who are in Christ Jesus” (Rom. 8:1). We would have no assurance of forgiveness with God, no confidence to draw near to him “with a true heart in full assurance of faith” (Heb. 10:22). We would not be able to speak of “the free gift of righteousness” (Rom 5:17), or say that “the free gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23).
(italics in original)

Wayne Grudem, Bible Doctrine, Zondervan 1999, p. 319.

JUSTIFICATION QUESTIONS - Ques 4

Continuing with questions concerning justification taken from Wayne Grudem's book, Bible Doctrines, we will consider question 4.

QUES 4: Is it right for someone truly a sinner like me, to be considered righteous in the eyes of God? I am not righteous, I am not worthy. How can this be right for guilty to be declared innocent and righteous?

or per the words of Wayne Grudem:

- How can God declare us righteous when we are in fact guilty sinners? Is this righteousness based on our own actions or actual inner nature? If not, then on what is it based?



A. The HEADSHIP of Jesus Christ comes to bear upon this question. It is right, if by an eternal plan, which God made, even before the world began, Jesus Christ was the HEAD OF HIS PEOPLE. The representative who would, as one who in the purpose of the TRIUNE GOD, assume the debt and duty of his people. The representative would perform it for them and in their place and for his OWN ETERNAL GLORY.


Tit 1:2 In hope of eternal life, which God, that cannot lie, promised before the world began;

Rev 13:8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

1Pe 1:18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;
1Pe 1:19 But with the precious blood of Christ, as of a lamb without blemish and without spot:
1Pe 1:20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,

Rom 16:25 Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,

Mat 25:34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

1Pe 3:18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:


Rom 5:12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
Rom 5:13 (For until the law sin was in the world: but sin is not imputed when there is no law.
Rom 5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
Rom 5:15 But not as the offense, so also is the free gift. For if through the offense of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.
Rom 5:16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification.
Rom 5:17 For if by one man's offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)
Rom 5:18 Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
Rom 5:19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
Rom 5:20 Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound:
Rom 5:21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.


Rom 8:31 What shall we then say to these things? If God be for us, who can be against us?
Rom 8:32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
Rom 8:33 Who shall lay any thing to the charge of God's elect? It is God that justifieth.
Rom 8:34 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.

JUSTIFICATION Questions - Ques 3

Continuing with questions concerning justification taken from Wayne Grudem's book, Bible Doctrines, we will consider question 2.

QUES 3: Explain two facets in which justification applies to our being declared righteous.

- God’s declaration of justification involves what two factors?

A. (1) The death of Christ Jesus upon the cross for our sins which he bore there, enduring in our place all the wrath and punishment which was due them. He was treated there as if he had done all that we did. (2) The perfect law-keeping righteous life of Jesus Christ being credited to our behalf – so that his righteousness is considered ours – because he is our HEAD and REPRESENTATIVE and in his life also what he did – he did in our PLACE. We are treated as if we did all that he did. --- AGAIN the two factors involved in the declaration of righteousness are (1) we are thought in the mind of God as ones not-guilty having no sin imputed to us and our sins having been fully paid by Jesus Christ dying in our place upon the cross and (2) the righteousness of Jesus Christ being counted as our own – HIS righteousness imputed to us through faith.

We are washed from our sin and pollution by the work of Jesus Christ upon the cross. He paid for our sins in his own body bearing them upon the cross. The guilt and punishment of our sins is satisfied before God in CHRIST who died.

SINS ATONED FOR: (just-as-if-I’d-never sinned)
Heb 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

1Pe 2:24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

Isa 53:5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
Isa 53:6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

Joh 1:29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

Gal 3:13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

We are not left as neutral individuals – with no black stain against but NOTHING FOR US.
Jam 4:17 Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

RIGHTEOUSNESS CREDITED:
Phi 3:9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

1Co 1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

2Co 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

Rom 5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
Rom 5:15 But not as the offense, so also is the free gift. For if through the offense of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.
Rom 5:16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification.
Rom 5:17 For if by one man's offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)
Rom 5:18 Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

Rom 10:3 For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.
Rom 10:4 For Christ is the end of the law for righteousness to every one that believeth.

JOHN GILL:
for righteousness: for the bringing in an everlasting righteousness; a righteousness justifying in the sight of God; a righteousness sinners wanted, and could not obtain of themselves, and could never be obtained but by a perfect fulfilling of the law: this Christ has done partly by the conformity of his nature, being exactly like that, and what it requires holy, just, and good; and partly by perfect obedience of his life to all its precepts; and also by suffering the penalty of it, death, in the room and stead of all his people; and so the whole righteousness of the law is fulfilled by him, and he becomes the end of it, for a justifying righteousness before God,
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, Rom 10:4.)

JUSTIFICATION Questions - Ques 2

Continuing with questions concerning justification taken from Wayne Grudem's book, Bible Doctrines, we will consider question 2.

QUES 2: Is justification a matter of an internal change done in us? Am I considered righteous because God has given me a new heart and now looking at the new heart, GOD approves of the good character and good works arising from it and thereby can declare that I am righteous?

- Does God’s act of justification actually change our internal nature or character at all? Why or why not?

A. NO. Justification speaks to that righteousness of another, Jesus Christ, which is credited to us or thought of as ours in the mind of God because CHRIST STANDS AS OUR HEAD, our representative. We are declared to have an absolute perfect righteousness because it is the righteousness of Jesus Christ which has been credited to us.

Though sin no longer reigns over us as a tyrant and king and we are no longer sin’s slaves, yet sin does remain in us.
1Jo 1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.

Rom 6:14 For sin shall not have dominion over you: for ye are not under the law, but under grace.
Rom 6:15 What then? shall we sin, because we are not under the law, but under grace? God forbid.
Rom 6:16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
Rom 6:17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
Rom 6:18 Being then made free from sin, ye became the servants of righteousness.

SO we are not by virtue of the change in our character wrought within us by the Spirit of God perfectly righteous in this life. We are changed, but we are not YET what we shall be.

1Jo 3:2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

God does indeed change our internal nature.
Phi 2:13 For it is God which worketh in you both to will and to do of his good pleasure.

Rom 8:13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
Rom 8:14 For as many as are led by the Spirit of God, they are the sons of God.

Gal 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
Gal 5:23 Meekness, temperance: against such there is no law.
Gal 5:24 And they that are Christ's have crucified the flesh with the affections and lusts.
Gal 5:25 If we live in the Spirit, let us also walk in the Spirit.

1Jo 5:1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.

1Jo 3:9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.


JOHN GILL:
doth not commit sin; does not make it his trade and business; it is not the constant course of his life; he does not live and walk in sin, or give up himself to it; he is not without the being of it in him, or free from acts of sin in his life and conversation, but he does not so commit it as to be the servant of it, a slave unto it, or to continue in it; and that for this reason:

for his seed remaineth in him; not the word of God, or the Gospel, though that is a seed which is sown by the ministers of it, and blessed by God, and by which he regenerates his people; and which having a place in their hearts, becomes the ingrafted word, and there abides, nor can it be rooted out; where it powerfully teaches to avoid sin, is an antidote against it, and a preservative from it: nor the Holy Spirit of God, though he is the author of the new birth, and the principle of all grace; and where he once is, he always abides; and through the power of his grace believers prevail against sin, and mortify the deeds of the body, and live: but rather the grace of the Spirit, the internal principle of grace in the soul, the new nature, or new man formed in the soul, is meant; which seminally contains all grace in it, and which, like seed, springs up and gradually increases, and always abides; and is pure and incorruptible, and neither sins itself, nor encourages sin, but opposes, checks, and prevents it:

and he cannot sin; not that it is impossible for such a man to do acts of sin, or that it is possible for him to live without sin; for the words are not to be understood in the sense of those who plead for perfection in this life; for though the saints have perfection in Christ, yet not in themselves; they are not impeccable, they are not free from sin, neither from the being nor actings of it; sin is in them, lives in them, dwells in them, hinders all the good, and does all the mischief it can: or in such sense, as if the sins of believers were not sins; for though they are pardoned and expiated, and they are justified from them, yet they do not cease to be sins; they are equally contrary to the nature, will, and law of God, as well as the sins of others; and are oftentimes attended with more aggravated circumstances, and which God in a fatherly way takes notice of, and chastises for, and on the account of which he hides his face from them: nor does the phrase intend any particular single sin, which cannot be committed; though there are such, as sinning wilfully after receiving the knowledge of the truth, or denying Christ to be the Saviour of sinners, and a sacrifice for sin, and hatred of a Christian brother as such, and sinning the sin unto death, or the unpardonable sin; neither of which can be committed by a regenerate man: nor is the meaning only, though it is a sense that will very well bear, and agrees with the context, that such persons cannot sin as unregenerate men do; that is, live in a continued course of sinning, and with pleasure, and without reluctance, and so as to lie in it, as the whole world does: but rather the meaning is, he that is born of God, as he is born of God, or that which is born of God in him, the new man, or new creature, cannot sin; for that is pure and holy; there is nothing sinful in it, nor can anything that is sinful come out of it, or be done by it; it is the workmanship of the Holy Spirit of God; it is a good work, and well pleasing: in the sight of God, who is of purer eyes than to behold sin with delight; and an incorruptible seed, which neither corrupts nor is corrupted; and though it is as yet an imperfect work, it is not impure: the reason of the impeccability of the regenerate man, as such, is

because he is born of God: for that which is born of God in him, does, under the influence of the Spirit, power, and grace of God, preserve him from the temptations of Satan, the pollutions of the world, and the corruptions of his own heart; see 1Jo_5:18; which the Vulgate Latin version there renders, "the generation of God", meaning regeneration, or that which is born of God, "preserveth him": this furnishes out a considerable argument for the perseverance of the saints.
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, 1Jo 3:)

JUSTIFICATION

Wrapping up Romans Chapters Three - Five, I hoped it would be helpful now in order to deepen our understanding of the gospel to consider the following questions. These were taken from Wayne Grudem's book Bible Doctrine, p 324-5.

Over the next few days I'll post my own answers to the following eight questions:

1. Define the word justify as used in the New Testament in verses such as Rom 3:20, 26, 28 Rom 4:5, Rom 8:33.
2. Does God’s act of justification actually change our internal nature or character at all? Why or why not?
3. God’s declaration of justification involves what two factors?
4. How can God declare us righteous when we are in fact guilty sinners? Is this righteousness based on our own actions or actual inner nature? If not, then on what is it based?
5. Briefly explain the difference between a belief system which teaches you are declared righteous and justified based on an internal change God has done in you -- verses having the righteousness of Jesus Christ credited to you? Contrast how these might affect the practical living out in an individual, how it would affect the way they view their relationship to God if they held to one or the other view. Contrast how these reflect on these two differing ideas of justification relate to the glory of God.

6. What is the relationship between faith and justification? Does faith earn us salvation? Explain.
7. If you think of yourself standing before God on the day of judgment, would you think that it is enough simply to have your sins all forgiven, or would you also feel a need to have the righteousness of Christ reckoned to your account?

8. Have you ever wondered if God is still continuing to punish you from time to time for sins you have done in the past, even long ago? How does the doctrine of justification help you deal with those feelings?

Today we will deal with Question 1:
QUES 1: What do we mean by JUSTIFY or the doctrine of JUSTIFICATION?

- Define the word justify as used in the New Testament in verses such as Rom 3:20, 26, 28 Rom 4:5, Rom 8:33.

A. THAT GOD declares one to be RIGHTEOUS as a JUST VERDICT. Faith in Christ being the means or connection we have to CHRIST who is our head so that on the basis of the Perfect HEAD of his PEOPLE, the righteousness of JESUS CHRIST is declared to be ours, who believe. All our sins are paid for by him who died upon the cross in OUR PLACE. Jesus Christ as the Head and Representative of his people, himself having their sins counted unto him, the debt and guilt of them discharged from those who are IN CHRIST and laid upon Christ by imputation, Christ then dying upon the cross and paying the penalty of the sins of His people, the elect, those who believing are in Christ. On the cross Christ bore and absorbed the wrath and punishment of God justly due for sin.

Also justification includes the perfect life lived by Jesus Christ, in perfect conformity to the law and righteous requirements of it, being counted to us, who believe, as our perfect righteousness. Christ who is the HEAD of his PEOPLE lived the life he lived as our representative fulfilling for us all righteousness. And this righteousness is counted to us by faith. So that God declares righteous or justifies those who are in CHRIST believing.

IT IS NOT WHAT WE DO that is our righteousness. It is not works but faith. It is WHAT CHRIST HAS DONE.

Rom 3:20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

Rom 3:26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

JOHN GILL:
..the justifier of him that believeth in Jesus: Jesus, the Saviour, is the object of faith, as he is the Lord our righteousness; the believer in Jesus is a real, and not a nominal one; God is the justifier of such in a declarative way, and God only, though not to the exclusion of the Son and Spirit; and which sentence of justification is pronounced by him on the foot of a perfect righteousness, which neither law nor justice can find fault with, but entirely approve of; and so he appears just and righteous, even though he justifies the sinner and the ungodly.
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, Rom 3:26)


Rom 3:28 Therefore we conclude that a man is justified by faith without the deeds of the law.

JOHN GILL:
that a man is justified by faith without the deeds of the law. The subject of justification is, "man", not in opposition to angels; nor does it design the Jew against the Gentile, though some have so thought; but the apostle names neither Jew nor Gentile, but "man", to show that Christ's righteousness is unto all, and every man, that believes, be he who he will; and is to be understood indefinitely, that every man that is justified is justified by faith. The means is "by faith", not habitually or actually considered; that is, either as an habit and principle infused into us, or as an act performed by us; but either organically, as it is a means of receiving Christ's righteousness; or objectively, as it denotes Christ the object of it: and all this is done "without works", of any sort; not by a faith which is without works, for such a faith is dead, and of no avail; but by faith without works joined to it, in the affair of justification; or by the righteousness of Christ imputed by God the Father, without any consideration of them, and received by faith, and relied upon by the believer, without any regard unto them.
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, Rom 3:28)


Rom 4:5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

This declaration of righteousness is based on a righteousness imputed/counted to the believer – the righteousness of Jesus Christ.

Rom 8:33 Who shall lay any thing to the charge of God's elect? It is God that justifieth.


JOHN GILL:
it is God that justifieth; he against whom sin is committed, who is the lawgiver, and the righteous judge, justifies them from every charge; not by teaching them the way of justification, nor by infusing righteousness into them, or on account of any works of righteousness done by them, but by pronouncing them righteous through the imputation of the righteousness of his Son unto them: observe, that "God's elect", as such, are the objects of justification; which proves the eternity of it; the speciality of it as belonging to particular persons, and the everlasting security and continuance of it.
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, Rom 8:33.)

Romans 4 - Justification and Sanctification

As we have studied Romans Four, I have tried to stress the importance of understanding and living in that knowledge of the distinction between Righteousness Imparted and Righteousness Imputed - or really Justification and Sanctification. Especially that we not find our merit of acceptance before God as a result of that inward work done IN us, but rather that perfect work of Christ done FOR us. With this in mind, my good friend, Mark, sent me this wonderful excerpt from J. C. Ryles Book, Holiness, as a further aid to us as we consider these truths.

You can find a PDF here: http://www.mountzion.org/PDFs/ Holiness Part 1. This excerpt starting on page 20.

Or Read Online Here: http://www.ccel.org/ccel/ryle/holiness.iii.ii.html, taken, It is from the section titled Sanctification, next to the marker [30].

A quote from Ryle at the end of this article highlights the importance we should give to this understanding, "I am persuaded that one great cause of the darkness and uncomfortable feelings of many well-meaning people in the matter of religion, is their habit of confounding, and not distinguishing, justification and sanctification."

In addition, the confounding of these two truths diminishes the glory of Christ in our minds. While we are robbed of our peace he is robbed of his Glory. But the pondering of these two truths their similarities and their distinctions, exalts Christ in our hearts, is a true preaching of the gospel to ourselves, and satisfies the conscience, and brings peace.

HOLINESS by J C RYLE, II. SANCTIFICATION
(approx beginning at the 38th paragraph)

III. The Distinction Between Justification and Sanctification

"I now propose to consider, in the last place, the distinction between justification and sanctification. Wherein do they agree, and wherein do they differ? This branch of our subject is one of great importance, though I fear it will not seem so to all my readers. I shall handle it briefly, but I dare not pass it over altogether. Too many are apt to look at nothing but the surface of things in religion, and regard nice distinctions in theology as questions of "words and names," which are of little real value. But I warn all who are in earnest about their souls, that the discomfort which arises from not "distinguishing things that differ" in Christian doctrine is very great indeed; and I especially advise them, if they love peace, to seek clear views about the matter before us. Justification and sanctification are two distinct things we must always remember. Yet there are points in which they agree and points in which they differ. Let us try to find out what they are.

In what, then, are justification and sanctification alike?

(a) Both proceed originally from the free grace of God. It is of His gift alone that believers are justified or sanctified at all.

(b) Both are part of that great work of salvation which Christ, in the eternal covenant, has undertaken on behalf of His people. Christ is the fountain of life, from which pardon and holiness both flow. The root of each is Christ.

(c) Both are to be found in the same persons. Those who are justified are always sanctified, and those who are sanctified are always justified. God has joined them together, and they cannot be put asunder.

(d) Both begin at the same time. The moment a person begins to be a justified person, he also begins to be a sanctified person. He may not feel it, but it is a fact.

(e) Both are alike necessary to salvation. No one ever reached heaven without a renewed heart as well as forgiveness, without the Spirit's grace as well as the blood of Christ, without a meetness for eternal glory as well as a title. The one is just as necessary as the other.

Such are the points on which justification and sanctification agree. Let us now reverse the picture, and see wherein they differ.

(a) Justification is the reckoning and counting a man to be righteous for the sake of another, even Jesus Christ the Lord. Sanctification is the actual making a man inwardly righteous, though it may be in a very feeble degree.

(b) The righteousness we have by our justification is not our own, but the everlasting perfect righteousness of our great Mediator Christ, imputed to us, and made our own by faith. The righteousness we have by sanctification is our own righteousness, imparted, inherent, and wrought in us by the Holy Spirit, but mingled with much infirmity and imperfection.

(c) In justification our own works have no place at all, and simple faith in Christ is the one thing needful. In sanctification our own works are of vast importance and God bids us fight, and watch, and pray, and strive, and take pains, and labour.

(d) Justification is a finished and complete work, and a man is perfectly justified the moment he believes. Sanctification is an imperfect work, comparatively, and will never be perfected until we reach heaven.

(e) Justification admits of no growth or increase: a man is as much justified the hour he first comes to Christ by faith as he will be to all eternity. Sanctification is eminently a progressive work, and admits of continual growth and enlargement so long as a man lives.

(f) Justification has special reference to our persons, our standing in God's sight, and our deliverance from guilt. Sanctification has special reference to our natures, and the moral renewal of our hearts.

(g) Justification gives us our title to heaven, and boldness to enter in. Sanctification gives us our meetness for heaven, and prepares us to enjoy it when we dwell there.

(h) Justification is the act of God about us, and is not easily discerned by others. Sanctification is the work of God within us, and cannot be hid in its outward manifestation from the eyes of men.

I commend these distinctions to the attention of all my readers, and I ask them to ponder them well. I am persuaded that one great cause of the darkness and uncomfortable feelings of many well-meaning people in the matter of religion, is their habit of confounding, and not distinguishing, justification and sanctification. It can never be too strongly impressed on our minds that they are two separate things. No doubt they cannot be divided, and everyone that is a partaker of either is a partaker of both. But never, never ought they to be confounded, and never ought the distinction between them to be forgotten."

JC Ryle