I. Justification is looked upon as a provision of grace and thus a gift (Romans 3:24; 5:16,17; Titus 3:5-7) and is appropriated by means of faith and stands in direct contrast of being attained by works (Acts 13:38, 39; Romans 3:21, 22, 26, 28, 30; 4:2-6, 9, 11, 13; 9:30-33; 10:1-13; Gal. 2:16, 17, 21; 3:6, 8, 11, 21-26; Titus 3:5).

Because this is true, you and I have nothing to boast in or of. The Scriptural evidence is so overwhelming that it is impossible to get around it. If it could have been attained by works, then it would not have been by faith. In the Heidelberg Disputation of 1518 Martin Luther made the following comments. Theology of the Cross – http://en.wikipedia.org/wiki/Theology_of_the_Cross
• He is not righteous who does much, but he who, without work, believes much in Christ.
• The law says “Do this”, and it is never done. Grace says, “believe in this” and everything is already done.

II. Justification is based on the sinless life and sacrificial death, burial and resurrection of the Lord Jesus Christ (Romans 1:17; 3:25; 5:18, 19) and thus justifying faith finds its object in the Lord Jesus Christ (Romans 3:22; 4:22-24).

We must never forget that although the gift of justification is of no cost to us the securing of it for us came through His sinless life and sacrificial death (Romans 5:9).

There are several statements about faith. First, faith never operates in a vacuum. Second, faith must always have an object. Finally, the object of faith must be valid. Jesus is the only legitimate object for a faith that can justify.

III. Justification makes me what Christ is, and He, what I am (1 Cor. 1:29-31; 2 Cor. 5:21; 1 Peter 3:18; 1 John 4:17).

In a positional sense I am what Christ is. The practical outworking of this is the putting on of the new and the putting off of the old by the renewing of one’s mind (Ephesians 4:22-24). In so doing our Lord will be seen in our earthen vessels. It is, in this sense, that we are righteous. In truth it is His righteousness being seen in and through us. This is what Ephesians 5:9 and Philippians 1:11 are referring to. Our righteousness is actually the  outworking of His righteousness in us. It is as I become aware of what He is that I am desirous of putting on those qualities that will reveal Christ to others through me (1 Tim. 6:11; 2 Tim. 2:22; 3:16).

IV. Justification results in having peace with God, access to God, boldness before God (Romans 5:1, 2, 5, 9; 8:30, 33, 34), and frees me from sin and the wrath of God against it (Romans 5:9; 6:7 [“freed” = “justified”]).

My justification results in me having peace with God. I am no longer in a state of fear. I no longer tremble at my inability to measure up to God’s unattainable standard. I have an advocate who pleads my case (1 John 2:1, 2). My advocate asks the question, “Who shall lay anything to the charge of my elect whom I have declared righteous? Who is there among you that can condemn those whom I have freed?” The answer? NO ONE! I am free! Gloriously free! Jesus paid it all and now all to HIM I owe!

We have lived so long in bondage that we have to learn how to live as free men. We sin so naturally that we must learn how to live in righteousness just as we have lived in sin.

V. Justification results in a surrendered life to God (Romans 6:13-19; James 2:14-26; 1 Peter
2:24, 25; 1 John 2:28, 29)

Justification by faith will always bring forth the fruit of righteousness. It is not the works of the Law that justify, but a justifying faith that produces adherence to the Law. Notice how Romans 6:21, 22 and 7:4 read.
• Romans 6:21 Therefore what benefit were you then deriving from the things of which you are now ashamed? For the outcome of those things is death. 22 But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life.
• Romans 7:4 Therefore, my brethren, you also were made to die to the Law through the body of Christ, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God.

Only the justified can “keep” Law. It is the enabling power of God quickening me that equips me to fulfill His demands upon me (Romans 8:10). It is only as we understand the nature of God’s grace that we can live righteously (Titus 2:11-15).

Over two months passed when on August 5th the San Jose mine collapse near Copiapo, Chile, when 33 miners were trapped almost ½ a mile below ground. On October 13th, the first of the 33 miners was successfully lifted to the surface in a specially-designed rescue capsule. Friends and relatives, many of whom had camped nearby for months, slowly let their cautious optimism become joy as they were reunited with their loved ones. All of the 33 men made it safely to the surface. Friend, there was no other way except through the channel provided. Those within the room could only be saved by help outside themselves.

One individual wrote, “Watching each of those men “return from the dead” to hold their loved ones again … seeing the genuine care and concern and determination shown by their rescuers was a life changing experience for me. I hate to think how many lives have been considered ‘expendable’ in the past.”

There is only one way to be right with God and it is through Jesus Christ. Unless and until you come to Him and through Him to the Father you will forever be trapped in an inescapable hell.

According to Luther, the theologian of the cross preaches what seems foolish to the world (1 Cor. 1:18). In particular, the theologian of the cross preaches that (1) humans can in no way earn righteousness, (2) humans cannot add to or increase the righteousness of the cross, and (3) any righteousness given to humanity comes from outside of us (extra nos).
Theology of the Cross – http://en.wikipedia.org/wiki/Theology_of_the_Cross

In Romans 3 the word “justified” is used several times (Rom. 3:4, 10, 20, 24, 26, 28, 30 [see also “righteous” Rom. 3:5, 21, 22, 25, 26). Only God can declare a man righteous and yet men continually seek ways to make themselves righteous.

“THERE ARE fundamentally only two doctrines of salvation: that salvation is from God, and that salvation is from ourselves. The former is the doctrine of common Christianity; the latter is the doctrine of universal heathenism. “The principle of heathenism is, negatively, the denial of the true God, and of the gift of his grace; and, positively, the notion that salvation can be secured by man’s own power and wisdom. Whether the works through which heathenism seeks the way of salvation bear a more ritual or a more ethical characteristic, whether they are of a more positive or of a more negative nature, in any case man remains his own Savior; all religions except the Christian are autosoteric . . . And philosophy has made no advance upon this.”

Being justified is an act of God (Ro 8:33) Who takes the initiative (cp Eph. 1:4, 1Pet. 1:2, 2 Thess. 2:13) and provides the means through the redemption which is in Christ Jesus. The sinner who believes in Christ receives God’s gift of righteousness (Rom. 1:17, Rom. 5:17), which then enables God to  pronounce him righteous (both Just & Justifier – Rom. 3:26).

Being justified is once and for all time and as such defines the believers permanent state. Just as you may not be tried for the same crime again after being acquitted, God’s justification means you will never be tried or condemned by Him again for your sins–past, present, or future. This is good news indeed.

To reiterate, justification is not an act of God that makes us righteous but is an act of God that declares us righteous based on what Christ accomplished on Calvary.

Wayne Grudem writes, “A right understanding of justification is absolutely crucial to the whole Christian faith. Even today, a true view of justification is the dividing line between the biblical gospel of salvation by faith alone and all false gospels of salvation based on good works.

It is this truth of our just standing before the Father in the Son that we wish to note and celebrate in this study. In the next post we will look at five elements about justification within the Scripture that one must come to grips with if they will stand before God right and live free.

Romans 3:19-31
How can I be right with God? What does it mean to be right with God? How would you like to never have to worry about God being mad, angry, or upset with you? How would you like to find rest in the midst of life’s struggles? How would you like to finally measure up to God’s righteous expectations for you? Apart from sounding incredible, it also sounds impossible. But you and I can be right before God.

The book of Romans has already created a dilemma within man by revealing his position of complete spiritual bankruptcy before God (Romans 1:18-3:20). Chapter three verse ten is emphatic, “there is none righteous no not one.” In light of his condition man is barred from God’s presence, guilty of sin and a recipient of God’s full and undiluted wrath. In our next post we will consider the doctrine of justification by faith.

I am confident that all who read this can identify with Paul’s dilemma as lamented in Romans 7:19. Those who do not identify fall into one of two categories: those who are spiritually dead as an unbeliever, and those who are spiritually deceived as a believer.

Honesty and transparency are difficult, for they leave us vulnerable. The alternative, however, is mask wearing, and I have always found mask wearing to be uncomfortable as well as stifling and “plastic.”

So, let us be honest – both you and I struggle. While we do not struggle with the truth claims of faith, we do struggle with our progression forward. We want to see Him and have Him use us in an unprecedented way. We want to see Him with the eye of faith. We want to believe that which awaits us can swallow up the trials of this temporal world. We want to believe that somehow in the midst of all this “craziness” God is in control. And yet . . . we struggle. We struggle at work; we struggle with our kids; we struggle with our spouse; and we struggle financially, emotionally, physically, and, at times, spiritually. We just flat out struggle. Life is hard; nothing appears to be easy. We want the supernatural and miraculous. We want God to snap His fingers and fix all of our problems. Yet despite all of these desires, it is still incredibly difficult to do right when wrong is so easy.

Such candid speech can leave us breathless. What if people knew what you were really like? Does that scare you? Friend, God knows, and if we would be honest with each other we would find that our
experiences are common to all of our brothers and sisters in Christ. If I am not mistaken, this is one of the points in First Corinthians 10:13.

No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it.

So, in a sense we just “aired our dirty laundry.” Every one now knows what a loser you and I really are – so what! I believe Paul did the same in Romans 7: he admitted the struggle between what he knew as true (i.e., his theology) and what he faced in every day life (i.e., his experience/obedience).

Admitting the struggle is not failure. Transparent honesty is far better than tragic hypocrisy. Failure is never fatal. The point of the struggle can be seen in Romans 7:24 and 25:

Wretched man that I am! Who will set me free from the body of this death? Thanks be to God through Jesus Christ our Lord! So then, on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh the law of sin.

We have to see ourselves as wretched before we will fully lean on Jesus Christ. The experiences of our lives show us that we cannot, but Jesus can. Our experience is a daily cry for help. The best activity we can engage in is one that allows us to see who we are in light of who He is.

I want an easy life. Moreover, if the truth be told, I want a perfect life. Fortunately, all I want and need I already have. As far as the sense experience is concerned, that too will come . . . in due time. Some day I will shed this “jar of clay” and will see Him face to face. In that day, I will be like Him for I will see Him (1 John 3:1-3).

So, be encouraged! Your daily “failure” is bringing you to the end of yourself and closer to Him. Always remember, “God is faithful, who will with the temptation provide . . . .”

By Pastor Patrick J. Griffiths. For more information see the Waukesha Bible Church series on Galatians.

Who is Jesus Christ?  The Scriptures answer this question consistently and plainly.  However, space and time prohibit us from sounding it out completely.  Yet John provides for us a revealing look at our Lord Jesus Christ in what is commonly entitled, “The ‘I AM’ statements of our Lord.”

The first of the seven statements is found in John 6:35, 41, 48, and 51.  Jesus Christ identifies Himself as, “The Bread of Life.”  His promise to those who partake of Him is that they will never hunger nor thirst again.  In 6:35 John uses a double negative.  One Greek grammarian correctly notes how, “With the double negative and the subjunctive Paul is “ruling out even the idea as being a possibility: [the double negative] is the most decisive way of negativing something in the future.”  (Wallace, Beyond Basics, 468).

Jesus Christ completely and eternally satisfies.  John continues in verse 51 by telling us that the one who partakes “Will live forever.”

Although Jesus does not use the same grammatical structure, He also identifies Himself as, “The Living Water” (4:10, 11).  This would be in keeping with the thought behind “The Bread of Life.”  Jesus Christ is the sole satisfier of the innermost part of the individual.

The second “I AM” statement is found in John 8:12 and 9:5.  Here Jesus calls Himself “The Light of the World.”  Again John uses the double negative and again, the “I AM” statement corresponds with a condition existing within the individual.  When I follow Jesus I will [no] never walk in darkness again.

The third “I AM” statement stresses the eternality of our Lord Jesus Christ and His equality with the Father and it is found in John  8:58, “Jesus said to them, ‘Truly, truly, I say to you, before Abraham was born, I am.’”  In this simple statement our Lord was identifying Himself with the I AM statement found in Exodus 3:14.  That the Jews understood the implications of our Lord’s declaration is seen in 8:59, “Therefore they picked up stones to throw at Him.”

At His arrest in the Garden our Lord uses the same pointed, empowered, succinct statement, “I AM” (18:5, 6, 8).  What is interesting is the response of those who heard it, “So when He said to them, “I am He,” they drew back and fell to the ground.”  Jesus Christ, the great I AM, the Lord of all and creator of all surrenders and submits Himself to that which He created.  The power of that moment cannot go unnoticed.

The fourth and fifth statements are both found in John 10.  John 10:7 and 9 speak of Jesus Christ being, “The door.”  This highlights His unique positioning as the only way into the “pasture” of God.  Verses 11 and 14 identify Him as “The good shepherd” who lays His life down for the sheep and whose voice is known by His sheep.  This stresses His protective watch care for His sheep.

In the midst of our heartbreak and sorrow, Jesus Christ is “The resurrection and the life” (John 11:25).  This is the sixth I AM statement.  These are the words that brought comfort and soothing to the agitated heart and mind of Martha upon the death of her brother Lazarus.

The seventh is found in John 14:6, “Jesus said to him, ‘I am the way, and the truth, and the life; no one comes to the Father but through Me.’” What makes the last one interesting is its location.  The first six are uttered during our Lord’s public ministry the last of the seven is given during our Lord’s upper room discourse.  Events are unfolding at a rapid pace all around the disciples.  There world is caving in.  Thomas asks Jesus the question, “Lord, we do not know where you are going, how do we know the way?”  Jesus responds with, “I am the way, and the truth, and the life; no one comes to the Father but through Me.”  In the midst of their most pressing moment Jesus turns their attention back to the centrality of Himself.

The eighth I AM statements is noted in John 15:1 and 5.  Jesus Christ said, “I am the true vine, and My Father is the vinedresser.”  The essence of this truth is seen in verse five where Jesus declares, “For apart from Me you can do nothing.”  Temporal life was never meant to be lived apart from Him.  In fact, it is impossible.  We wear our “mask” of success, yet we despair and push ourselves to conformity though completely devoid of any inner empowerment.  His strength is found in our weakness.  It is only as we give up that He moves in.  We must forever remember that, “We can’t, but Jesus can.”

In the I AM statements we see the sufficiency of Jesus Christ.  Regardless as to what we are going through Jesus Christ declares that He is enough.  He is enough in this life and in the life which is to come.  Nothing more can be added and nothing less will do.

Are you spiritually hungry, than Jesus Christ is the bread of life.

Are you spiritually thirsty, than Jesus Christ is the living water.

Are you without direction, than Jesus Christ is the light of the world.

Are you groping for significance, than Jesus Christ is the eternal I AM.

Are you spiritually lost, than Jesus Christ is the door.

Are you seeking comfort and security, than Jesus Christ is the good shepherd.

Are you overwhelmed by loss, than Jesus Christ is the resurrection and the life.

Are you confused and perplexed, than Jesus Christ is way, the truth and the life.

Are you exhausted and discouraged, than Jesus Christ is the true vine.

As people we consume ourselves with temporal distractions hoping to silence the inner voice that craves for meaning, comfort and calm.  We have the remarkable capacity to fill the void with everything trivial and temporal at the expense of the truth and the eternal.  When the dust final settles we will come face to face with this simple reality, “Only Jesus Christ is enough in this life and in the life which is to come.”  May we never lose sight of this fundamental certainty.  This is the message of grace that our world needs to hear and embrace.  May you enjoy all that He is for us in Himself.

By Pastor Patrick J. Griffiths.  For more information see the Waukesha Bible Church series on Galatians.

We must keep in mind that legalism does not mean the setting of spiritual standards; it means worshiping these standards and thinking that we are spiritual because we obey them.  It also means judging other believers on the basis of these standards.  The old nature loves legalism, because it gives the old nature a chance to ‘look good.’ (Wiersbe, Galatians, 108-109).

Thus, legalism is not what you do it is why you do it that makes you a legalist.  John Piper correctly notes that “legalism is present whenever a person is trying to be ethical in his own strength.”  He equally argues that legalism is present whenever we try to make other people ethical through conformity to rules.  In so doing we are lacking confidence in the sovereign power of God to complete that which He alone began and He alone can finish. (Piper, Brothers, We Are Not Professionals, 153-155).

As I have meditated on these things I have noted nine observations concerning legalism.  I trust you will find this helpful.

1.      Legalism believes man’s obedience cooperates with grace instead of believing it is a consequence of grace. Any act of obedience on my part is simply a consequence of the Holy Spirit bearing His fruit in me and through me to those around me.

2.      Legalism believes what it merits by grace must now be maintained by works. What I could not merit by works I cannot now maintain by works.  The Christian life is from “grace to grace.”

3.      Legalism believes man’s obedience makes God a debtor to him for good.

The legalist believes that God is obligated to “bless” us with “good things” because we have lived exemplary lives.  When hardship comes we are shocked because we have done our best to “do right.”

4.      Legalism views the New Testament imperative as a moral obligation.

The New Testament was not written to tell us how to live, but to show us what He is like.  The imperative is the outworking of the Holy Spirit bearing His fruit through these “earthen vessels.”  To think the believer is now obligated to carry out the New Testament imperative is to place him under a burden he was never meant to bear.

5.      Legalism believes the saved individual is now capable, with the Holy Spirit’s enablement, to work in such a way as to merit divine favor.

The truth is found in John 15:5, “without Him we can do nothing.”  We are not co-laborers or sub-contractors with God, but tools and only tools.

6.      Legalism fears disobedience because of divine retribution.

The legalist lives in fear of “divine chastisement.”  Yet we are assured that “perfect love casts out fear” (1 John 4:18).

7.      Legalism believes its judgment of others is infallible.

Legalists delight in putting people into prearranged categories.  Judgment is immediate and swift.  Everyone and everything is guilty until proven innocent.

8.      Legalism places demands on others for conformity to their rules.

The legalist must control through conformity or it will lose its grip.  Diversity within unity is the great scourge to the legalist.

9.      Legalism judges others based on their appearance.

The legalist believes everyone must mimic them.  Yet the infiniteness of God and the diversity of personalities in limitless cultures assure us that there is great multiplicity within the body of Christ.

I have no desire to stand in judgment of the assumed legalist.  How tragic it would be for us to embrace grace and, in some twisted way, become legalistic toward those who differ from this fellowship.

Perhaps this short study will help us to “see” legalism in our own lives.  May our courage be such that we will not rest until every residue of this devilish way has been blotted out of our presence?  Grace living is “riskier” because it means we must take our hands off people and place them into the hands of Almighty God.  Yet is such a transfer “risky?”  Hardly.  I would rather have us live under the watch-care of omnipotence than under the bane-filled eye of impotent man.

By Pastor Patrick J. Griffiths.  For more information see the Waukesha Bible Church series on Galatians.

Paul, however, uses it to describe the Christian life.  In fact apart from Revelation 1:13; 15:6 and 19:14 Paul is the only writer to use the word once we leave the Gospels and Acts.  I have listed each of the occurrences by its grammatical description.  Once you look at the grammatical description certain elements become evident.

Aorist Middle Imperative

Romans 13:14 “Put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts.”

Ephesians 6:11 “Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil.”

Colossians 3:12 “So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience.”

Aorist Middle Indicative

Galatians 3:27 “For all of you who were baptized into Christ have clothed yourselves with Christ.”

Aorist Middle Infinitive

Ephesians 4:24 “And put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth.”

Aorist Middle Participle

Ephesians 6:14 “Stand firm therefore, having girded your loins with truth, and having put on the breastplate of righteousness.”

Colossians 3:10 “And have put on the new self who is being renewed to a true knowledge according to the image of the One who created him.”

1 Thessalonians 5:8 “But since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation.”

Observations concerning their grammatical description

First, they are all aorist in tense.  The action of putting on is being looked at as a whole.  As something that is a point in time.  The middle voice tells us that we do this to ourselves.  The various “moods” (i.e., imperative, indicative, infinitive, and participle) stress certain actions in time.

Observations concerning their theological application

The passages suggest there is an action we are to be doing today, right now.  Yet the tense suggests that this is something already done.  So how do we reconcile these two thoughts?  First, I believe we clothed ourselves with Christ the moment we believed.  At that moment in time we were baptized into the body of Christ and thus put on His righteousness.

The song writer wrote well when he said, “When He shall come with trumpet sound, O may I then in Him be found: Dressed in His righteousness alone, Faultless to stand before the throne” (The Solid Rock).

Thus I am, right now, clothed with the very righteousness of Christ.  So why am I now being called upon to put on Christ?  Paul’s exhortation is for us to practice our position.  Paul wants us to intentionally live in the reality of Him.  He wants us to show Christ through these earthen vessels to those around us.  No action on my part can add to or take away from the righteousness that I already have and am in Him.  My earthen vessel is simply the screen upon which His righteousness is being seen, it is the billboard that displays His righteousness to others.  That is what Paul is encouraging us to do.  Show the Christ who is in you, through you, to those who are around you.

How exciting to think that right now I have been clothed with the real righteousness of Christ.  As a believer, you and I are righteous.  May we thrill at every display of His righteousness through us.  And again, as always, “grace to you and peace.”

By Pastor Patrick J. Griffiths.  For more information see the Waukesha Bible Church series on Galatians.