JUSTIFICATION BEFORE
GOD
(NOT BY
FAITH)
by
W. E. Best
Copyright © 1992
W. E. Best
Scripture quotations in this book designated “NASB” are from the NEW AMERICAN STANDARD BIBLE, © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, and 1977 by the Lockman Foundation, and are used by permission. Those designated “translation” are by the author and taken from the Greek Text. All others are from the King James Bible.
This book is
distributed by the
W. E. Best Book Missionary Trust
P. O. Box 34904
Houston, Texas 77234-4904 USA
4 The Necessity Of Saving Faith
7 The Protecting Shield Of Saving Faith
8 The Consummation Of Saving Faith
1
What does it mean to believe on Christ? A person who asks another to define a Biblical term is unpopular. The average person asked to explain saving faith would think the request foolish because he thinks everyone knows what simple faith is. He would explain that the athlete has faith that he will win, and a surgical patient has faith that he will recover. Buddhists, Muslims, and all religionists talk about faith. The concept that faith is simple is humanistic.
Saving faith is not simple. Saving faith must not be confused with general faith, which is found among religionists, politicians, athletes, pagans, etc. A guide who neglects to examine his route before undertaking to guide is unworthy of the title of guide. A so-called church member who says he is a believer and has not investigated the meaning of faith is not worthy of the title of believer. A person who hears from the pulpit only simple faith and practical directions is poorly informed. Both salvation and the Christian life are complex subjects. Therefore, simple terms and directions will not suffice. A concise definition of faith by arminians is that in one sense faith is the gift of God, but it is God’s gift to all who want it and are willing to use it. It is not given to all because all will not avail themselves of it. They will not all yield to the moving of the Spirit and let the regenerating power of God work within them. Contrary to this arminian definition, faith is the gift of God; everything God gives is received; and the recipient recognizes that God gave it.
God-given faith and human faith are distinct: (1) Human faith may believe an infallible Object. For instance, the devils believed God (James 2:19). Furthermore, many people during the personal ministry of our Lord who saw the miracles He performed believed, but the Lord would not commit Himself to them (John 2:23, 24). Human faith in an infallible Object is only temporary. (2) God-given faith cannot believe a fallible object in a true conversion experience (John 10:4, 5). (3) Religious faith embraces a questionable object. An example of one with religious faith embracing a questionable object is his not knowing whether Jesus Christ is dead or alive but he thinks he needs Him.
Most religionists believe justification is God’s reward for a human performance of faith. Hence, they believe justification before God is on the basis of their faith. Neither faith nor works justify one before God. Exhorting a person to make a decision for Jesus Christ and be saved is erroneous. The decision is God’s, not man’s. Justification is not a reward for the human performance of faith. One is not justified by making a decision for Christ. If a person begins a discussion of a subject from the standpoint of logic, he must know his premise. If thinking about law, there must be a basis for argument, a basis on which reasoning proceeds. This can be considered from either logic or from law. It is a false exegesis to take a hypothetical reason and draw an absolute conclusion.
The following things may be listed under what saving faith is not: (1) Saving faith is not a particular form of human faith. Faith in a friend and faith in God would both come under this heading. There are no atheists among the demons, because they believe there is one God and shudder at the thought (James 2:19). More than the Object of faith is included in faith. Although the demons had faith in God, the proper Object, their faith was out of the wrong source. (2) Saving faith is not blind trust—a general intention to believe whatever the church believes. (3) Saving faith is not historical—the intellectual apprehension of what is preached. This faith may be the result of education, public opinion, or curiosity in the unknown. It may be called theoretic, received in theory but void of practical effects. (4) Saving faith is not temporary. One does not believe for awhile and then cease believing. This type of faith is illustrated in Luke 8:13. (5) Saving faith is not built on miracles. The teaching that through faith one may have physical health, avoid adversities, and have riches is not Scriptural. If it were, none of the patriarchs whose names are recorded in the chapter on the excellency of faith, Hebrews 11, had faith. True faith was revealed in their endurance of much affliction (Heb. 11:33-40). Their faith did not give them physical health, enable them to avoid adversity, or give them riches. (6) Saving faith is not vain (I Cor. 2:14). Faith in a dead Christ, a peccable Christ, or in the wrong object would be vain. (7) Saving faith is not dead. (8) Saving faith is not based on feelings. Religious activity is designed to produce feelings rather than to call forth the exercise of God-given faith. This is the reason religious services are made attractive by things which can be seen. (9) Saving faith is not a prerequisite to election, justification before God, or regeneration. (10) Saving faith is not a new organ added to human nature. It is not the working of a faculty or a new sense added to the five senses we already have.
The following things show what saving faith is: (1) Saving faith is a new disposition implanted by the Holy Spirit of regeneration which enables the recipient of grace to believe and embrace Jesus Christ as Savior and Lord. (2) Saving faith belongs to the covenant of grace. (3) Saving faith is the gift of God which is the fruit of election and regeneration. (4) Saving faith is called into exercise by the effectual call. (5) Saving faith involves the mind, heart, and will. The Jewish people looked upon this as expressive of understanding, affection, and will. The heart is the seat of these things, and they must all be exercised for faith to be genuine. (6) Saving faith goes beyond the purely cognitive process of knowing and perceiving. (7) Saving faith cannot be classified with any of the ten negative things listed under what faith is not.
God is the Author of faith, Christ is the Object of faith, and works are the fruit of faith. The average professing Christian says the word “justify” means to make one righteous before God. If that is true, does a person’s faith or his works make him righteous before God? Neither faith nor works make a person righteous before God. Although God, faith, and works declare the elect to be righteous, the declarations are before different persons and for different reasons. (1) The elect are justified before God on the basis of imputed righteousness. (2) The person justified before God is justified by faith before his own consciousness. (3) The person justified before God and before his own consciousness is justified by works before others.
Justification before God is on the basis of imputed righteousness. Justification before one’s own consciousness is by imputed and imparted righteousness. The elect are justified by works before others.
2
God is the Author of saving faith. Whose faith justifies the sinner before God? The Greek noun form of “faith” (pistis) means faith, belief, assurance, integrity, faithfulness, truthfulness, or firm conviction. It should be translated “faithfulness” with reference to the faith of God in Romans 3:3—"For what if some did not believe? shall their unbelief make the faith of God without effect?" Verse 3 may be correctly translated, “For what if some did not believe? shall their unbelief make the ‘faithfulness’ of God without effect?” The faithfulness “of God” (tou theou) is in the genitive case in this verse. The genitive case in itself is neither objective nor subjective. This is determined only by the context. The faithfulness of God is subjective, not objective. God’s faithfulness is not dependent on depraved man. Paul was addressing the Jews whose unfaithfulness did not annul God’s promise to national Israel (Rom. 11). Therefore, man’s unbelief cannot render God’s work ineffectual. Every born-again person was an unbeliever until God in regeneration gave him the ability to believe. His unbelief did not nullify God’s ordination that he believe. The absence of faith on man’s part cannot render God’s faithfulness unproductive. If the absence of faith on the part of anyone could render God’s work unproductive, there would be no hope for anyone. That would indicate that man is controlling God.
Can God have faith? Surely God has faith. He has faith or assurance in His Son. The sinner is justified before God by God’s faithfulness, by His assurance in the blood of His Son, whom He appointed, and by the faithfulness of Jesus Christ in bringing into being a righteousness that can be not only imputed but also imparted to us.
The sinner is justified in the presence of God by grace: “Being justified [present passive participle of dikaioo] freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth [aorist middle indicative of protithemi, which means to design, purpose, set forth, or determine beforehand] to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God” (Rom. 3:24, 25). “God” is the performing noun in verse 25. God purposed Christ as a propitiation through faith in His blood.
Although saving faith is inseparably connected with God’s appointment to eternal life, it is neither the cause nor the instrument of Divine quickening: “...as many as were ordained to eternal life believed” (Acts 13:48). The cause of our justification before God is the Father’s purpose in grace and His faith (pistis—assurance) in that purpose. His assurance is revealed in the fact that He gave grace to all the elect in the eternal covenant before the beginning of time (II Tim. 1:9). How could God the Father give grace to all the elect in the eternal covenant before the beginning of time if He did not have faith in His purpose? The Father had perfect confidence in the Son’s work. Therefore, He gave the elect grace in Christ before time began. What the Son did and what the Father purposed did not fail, is not failing, and will not fail. Furthermore, the instrumental work of the Holy Spirit in applying what the Father purposed and the Son provided cannot fail. Salvation is eternal with respect to its origin, and its experience applied in time is everlasting.
From our point of view, the grace of the Father purposed salvation (II Tim. 1:9), the grace of the Son purchased salvation (II Cor. 8:9), and the grace of the Holy Spirit applies salvation (John 3:8). Conclusively, salvation is purposed, purchased, and applied apart from the recipient’s assistance. The application of grace is as free as electing and purchasing grace. Grace is not free unless it is free in its application. The synergistic (cooperative) theory of regeneration is heresy. Two persons cannot cooperate unless they are equal in rank and occupy the same relative position. Therefore, God and the sinner can never work together in either the purposing, purchasing, or applying of the redemptive work of Jesus Christ. How can the sinner assist God in a re-creative work? The law which governs the association of antecedents and consequents prohibits the introduction into the process of regeneration a means different in nature from the antecedent. Thus, a noncreative means cannot be associated creatively with a creative antecedent. That means a sinner cannot be associated with God in the application of salvation. God justified the elect sinner on the basis of His own faith, assurance, and confidence in the work of His Son (Rom. 8:33).
Faith is not the initial act of union with God. The first stage of union with God lies in God’s decree of election. All subsequent unions, such as crucified with Christ, regeneration, and faith flow from the eternal covenant of God. God’s giving us grace in Christ before the world began is election. There had to be some kind of union between God and the ones He gave to Christ in the eternal covenant (Heb. 13:20).
The necessity of faith beginning with God is portrayed in man’s being dead in sin: “Wherefore [dia, accusative of cause, can be translated, for this reason], as by [dia, ablative of agency, which means through] one man sin entered into the world, and death by [dia, ablative of agency, which means through] sin; and so death passed upon all men, for that all have sinned” (Rom. 5:12). Sin did not begin with Adam. It began with Lucifer, the archangel (Is. 14; Ezek. 28). Sin began in the human race in Adam. Hence, we sinned in Adam. Beginning with Romans 5:12, Paul was contrasting Adam, the representative head of all mankind, with Jesus Christ, the representative Head of those whom the Father gave to Him in the covenant of redemption. He then injected something before continuing the contrast. The last part of the verse required a parenthesis which is given in verses 13-14. In the parenthesis, the apostle showed that sin was in the world until the law of Moses, but sin is not charged to one’s account when there is no law. But death reigned from Adam to Moses even over the ones not sinning in the likeness of the transgression of Adam, who is a type of the One (Jesus Christ) coming. Jesus Christ would be a representative Head of those whom the Father gave Him in the covenant of redemption. After the parenthesis, Paul returned to the contrast.
Adam entered the world upright (Eccl. 7:29). But he fell, and sin entered the human race through him. All men fell in him. Death entered through sin. Law entered to develop sin. Christ entered to pay sin’s debt on behalf of the elect. Grace entered to save the elect. The elect having been regenerated and converted shall enter the kingdom.
All sinned in Adam: “For all have sinned [aorist active indicative of hamartano—sinned] and come short [present passive indicative of hustereo, which means coming short] of the glory of God” (Rom. 3:23). “All sinned” is past tense, and “are coming short” is present tense. This verse states that all sinned, not that all have been made sinful. We were not made sinful because of Adam’s sin or because of the sin of our parents. We all sinned in Adam as our representative head. We sinned in him because of our solidarity with him.
Since death reigned from Adam to Moses, does an act of sin or one’s depraved condition cause him to die? A person dies because of his depraved nature. Christians, as well as others, die physically, regardless of the kind of life they live. How could death reign when sin is not charged to one’s account when there is no law? In order to answer this question, one must distinguish sin (hamartia, which means sin) and offense (paraptoma, which means offense, trespass, or overstepping). Transgression, or offense, means to overstep a law. It is sinning against a law. But sin in this verse does not refer to an act of sin. It refers to the sin principle. Hence, everyone comes into this world with the principle of sin, or the depraved nature. This is the reason sin reigned from Adam to Moses. Death could not have reigned without the depravity with which every person is born.
Babies, as well as others, die because of the principle of sin. All are dead in trespasses and sins (Eph. 2:1-3). Hence, God does not look upon infants as innocent or sinless; “...who ever perished, being innocent...” (Job 4:7). Are all who die in infancy safe? Scripture proves that they are not: (1) Everyone except Noah and his three sons and their wives were destroyed in the flood (Gen. 7, 8). Any children in the world at that time were destroyed not because they had committed acts of sin but because of their complicity with Adam in his sin. (2) The only people who were not destroyed in Sodom and Gomorrah were Lot and his family (Gen. 18, 19). There were not ten righteous people there. All the children were destroyed with the others. (3) At the passover, the death angel slew everyone in the houses of those where blood had not been applied (Ex. 12). Infants died with the others. (4) Everyone other than Rahab and her family in Jericho was destroyed: “And they utterly destroyed all that was in the city, both man and woman, young and old...And the...spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel. And they burnt the city with fire...” (Josh. 6:21, 23, 24). (5) During the time of Ezekiel, God destroyed all those in the city of Jerusalem who had not been marked by His messengers (Ezek. 7-9). The Lord said to the messenger clothed in linen, “Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark...” (Ezek. 9:4-6). They were slain because they were sinful. (6) At the time of the rapture, only the dead in Christ and the spiritually alive who are living will be caught up (I Thess. 4:13-17). (7) Children will not be spared in the terrible judgments that shall come upon the world during the tribulation period. Many religionists claim that children are safe until they reach the age of accountability (whatever that is), and then they are no longer safe. If that is true, what a shame that they are not either aborted or die before they reach that age. If they are safe until they reach the age of accountability, it is an act of mercy to abort one before it comes from the mother’s womb or let it die before it reaches the age of accountability. Every person’s sin took place in the past when he sinned in Adam. Conclusively, no one can prove from Scripture that all children who die in infancy go to heaven. The objector might complain that God is not just. But the objector himself is the unjust one. God is the righteous Judge. All that He does is right. He executes justice.
Paul resumed the contrast begun in Romans 5:12 in verse 15. These are the two major contrasts: (1) the offense versus the free gift (vv. 15-18) and (2) disobedience versus obedience (vv. 19-21). The origin of sin is taught in verse 12, the extent of sin is taught in verses 13-14, and the conquest of sin is taught in verses 15-21.
The contrast between the offense and the free gift goes from Adam’s one act of sin that brought judgment to the many trespasses that drew forth God’s mercy and grace to be given to the elect. The justification of the elect is in spite of our many trespasses. Sin may be considered as (1) a state of depravity (Rom. 5:12), and (2) transgression of the law (I John 3:4). In what sense is sin used in John 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." (1) Is it a state of depravity? If so, one must believe in universal redemption. This verse does not refer to all people in the world because all are not saved. (2) Does it refer to transgression of law? Did Jesus Christ die for all the sins of all men, some of the sins of all men, or all the sins of some men? Jesus Christ is not taking away all the transgressions of the law; hence, the verse does not teach the taking away of the transgressions of the law. Conclusively, John 1:29 refers to Christ’s legal obligation to punish sin.
John saw the Lamb of God coming toward him. There was no offer here, and sinners were not “coming to Jesus.” Christ is taking away by a perpetual act the sin of His people, the world of the elect. (Study John 1:29; 3:1-16; 4:42.) Consider briefly the reference in John 4:42. Those in Samaria who believed had previously believed because of the witness by the woman of Samaria. Therefore, their previous encounter was hearsay faith (John 4:39). Now, they were no longer believing because of the saying of the woman, but they themselves heard: “...Now we believe, not because of thy saying: for we have heard [perfect active indicative of akouo, which means permanent hearing] him ourselves, and know [perfect active indicative of oida, which means permanent knowledge] that this [one] is indeed the Christ, the Saviour of the world” (John 4:42). They had hearing ears; they heard; and their hearing continued. Is Christ the Savior of every person without exception? The word “world” in this verse refers to the same people as John 1:29—the world of the elect. The one act of Adam brought judgment to the many trespasses that drew forth God’s mercy and grace to His own (Rom. 5:16). Hence, the elect are justified in spite of our many trespasses.
The sinner’s passivity in justification signifies that he was not active in his justification before God: “...through this man is preached unto you the forgiveness of sins: And by him all that believe [present active participle of pisteuo, which means is believing] are justified [present passive indicative of dikaioo which means being justified]...” (Acts 13:38, 39). Hence, in this One, everyone believing is justified. Paul’s text in these verses states the results of justification before God. Therefore, a person cannot be justified by his faith because faith is active, and justification before God is passive. His active faith is the fruit of being justified before God. Viewed as an act, faith does not justify a person before God. There is no more reason why man’s act of faith could justify him before God than his hope or his love. Love is greater than either faith or hope. His believing is in the same sense as “...he that doeth [present active participle of poieo which means the one practicing] righteousness is righteous...” (I John 3:7), or “every one that doeth [everyone practicing] righteousness is born [perfect passive indicative of gennao, which means has been born] of him” (I John 2:29), or “...every one that loveth [present active participle of agapao, which means loving] is born [perfect passive indicative of gennao, which means has been born] of God, and knoweth God” (I John 4:7). Believing does not regenerate. Therefore, the person acting is not acting in the new birth. Proof that he has been justified before God is his practicing righteousness and loving, which are in the active voice.
3
The righteousness of God is through the faithfulness of Jesus Christ who is the object of saving faith. The context of Romans 3:22—"Even the righteousness of God which is by [dia, which means through] faith of Jesus Christ unto all and upon all them that believe [present active participle of pisteuo, which means believing]: for there is no difference"—proves the faith of Jesus Christ is subjective. The verse may be translated, “Even the righteousness of God through faith of Jesus Christ unto all believing.” An analogy to the righteousness of God being through the faithfulness of Jesus Christ in Paul’s terminology is, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Rom. 1:16). The gospel being the power of God “unto salvation” proves the gospel does not come to mankind in general to inform them of a new objective state of affairs. It invades the elect in the same manner as the righteousness of God through the faithfulness of Jesus Christ invades the elect (Rom. 3:22).
Reconciliation, God’s absolute sovereignty, the sonship of Jesus Christ, and the sinner are discussed in II Corinthians 5:18-6:2. Reconciliation begins with the offended, not with the offender. The word “Father” does not occur in II Corinthians 5:21, but the sovereignty of God the Father is understood. God the Father made His Son the representative of sin. God’s justice is seen in His making His Son the representative of sin on behalf of sinners chosen in Christ. He made His soul an offering for sin (Is. 53:10). He so loved the world that He gave His only begotten Son (John 3:16). Grace is connected with the Father in the statement “that we might be made the righteousness of God in him” (v. 21). Conclusively, when you think about the Father you see sovereignty, justice, and grace.
The purity of Christ is revealed in His having known no sin. Here is His impeccability. The suffering of the Son is seen in His being made a representative of sin. In order to be made a representative of sin, He suffered on behalf of sinners at Calvary. The merit of His sacrificial suffering at Calvary is that we might be made the righteousness of God in Him.
Those chosen by God in Christ were sinners. Jesus Christ was made the representative of sin for sinners. This deliverance, which is implied but not stated in verse 21, is from the penalty and guilt of sin. The delivered are in a state of righteousness because we have become the righteousness of God in Christ.
The One having reconciled us to Himself is where reconciliation begins. The principle of reconciliation begins with God, not with the sinner. This principle is illustrated in the two men who went to the altar to worship (Matt. 5:23, 24). One had been offended by the other. Before the offender could worship, he must leave his gift, go away from the altar, and be reconciled to the offended.
Everyone for whom reconciliation was accomplished was reconciled before God when Jesus Christ died on behalf of the elect at Calvary. When we were still helpless, at the appointed time Christ died for the godless (Rom. 5:6). God is demonstrating His love to us because while we were still sinners Christ died on our behalf (Rom. 5:8). These verses have described Christ’s death and those in whose place He stood at Calvary. Therefore, having been justified (aorist passive participle of dikaioo) now by His blood, we shall be saved from wrath through Him (Rom. 5:9). Since being enemies we were reconciled (aorist passive indicative of katallasso) to God through the death of His Son proves that reconciliation began with the offended, not with the offender. The tense of the verb in II Corinthians 5:18 proves that objective reconciliation is a finished work. It is not continuously wrought by God. Having been reconciled (aorist passive participle of katallasso), we shall be saved (future passive indicative of sodzo) by (en, instrumental of agency) His life. Hence, going from the aorist passive participle to the future passive indicative verb proves that having been reconciled to God guarantees that we shall be saved by His life (Rom. 5:10).
Reconciliation is effected by redemption: “that he might bring us to God, being put to death in the flesh, but quickened by the Spirit” (I Pet. 3:18). The redemption by Jesus Christ that was necessary to render satisfaction to the moral nature of God must now satisfy the quickened witness of the heart of every recipient of grace. Regeneration and all its benefits find their moral basis and justification in the redemptive work of Jesus Christ. His finished work satisfied the nature of God, and it satisfies the principle of life within every child of God. The atoning work of Jesus Christ preserves peace in the Godhead, making it possible for God to reconcile sinners to Himself. It makes the quickened sinner to be at peace with God (Rom. 5:1).
God is reconciled to the sinner in the sense of making it possible for the holy God to look with favor upon sinful mankind. The removal of God’s wrath does not oppose but proves His immutability. Reconciliation effects no change in God, but it does change the administration of His government. His law regards with approbation those against whom it was formerly hostile. The change is with the relation between those for whom Christ died and the Judge of all. God always acts according to His unchanging righteousness. That attribute enables Him not to change His relative attitude toward those who are changed by grace. It would not allow Him to look with favor on the ungodly until they were changed by His grace. Therefore, the change in God’s relation toward those who are changed by His grace proves His immutability. With God, reconciliation does not mean His change of heart from an angry to a friendly disposition. Conversely, it refers to an effect which has followed from that proper and full satisfaction which Christ offered to the violated law and offended justice of God.
Christian reconciliation has two sides—objective and subjective. God must be reconciled to man, and man must be reconciled to God (Eph. 2:16; Col. 1:20, 21; Heb. 2:17; Matt. 5:24; Rom. 5:9-11; 11:15; II Cor. 5:18-21; I Pet. 3:18). (1) The satisfaction of God’s holy law is objective reconciliation. It is a reconciliation by which God has reconciled man to Himself. God has laid aside His holy anger against sin and the sinner and has received the redeemed sinner into His favor. (2) Subjective reconciliation is the operation of the Holy Spirit in removing the sinner’s enmity against God. It is subordinate to objective reconciliation. Objective reconciliation makes subjective reconciliation a reality. Mere subjective reconciliation would be psychological, and all would be based on feeling. Assurance comes not from feeling but from knowing that God’s nature has been satisfied and that He looks with favor on the redeemed.
Objective Reconciliation
The Father’s appointing His Son to execute His purpose, fulfill His prophecies, and redeem His elect at His appointed time by coming and dying on behalf of sinners is the foundation of objective reconciliation. (1) His Son is the One who knew no sin. He who knew no sin was appointed to be the representative of sin on behalf of the sinners whom God gave to Christ in the covenant of redemption. (2) The Son of God became the Son of man in order that the chosen sons of men might become the sons of God. (3) Jesus Christ took our misery in order for us to take His glory. (4) The eternal Son was born of a woman in order for the elect to be born of God. (5) Christ suffered the effects of our sins so that we could experience the effects of His righteousness, which He provided for us at Calvary. (6) Christ was made the representative of our sins by imputation, not by impartation, so that the elect could be assured of being made righteous by the imputation and the impartation of His righteousness. (7) Christ Jesus was appointed to die for the elect in order for us to become the righteousness of God in Him. This righteousness, even when perfected in eternity, will not be identical with God’s unalterable character, but it will be the completion of what Jesus Christ provided at Calvary.
It is a fact that all, including the elect, are enemies of Christ until the elect are regenerated by the Spirit of God. In God’s all seeing eye, all the elect were enemies when He chose us in Christ. Objective reconciliation presupposes an alienation which has been satisfied by the death of Jesus Christ at Calvary (Rom. 5:9-10). The reconciliation took place in the past when Jesus Christ died on behalf of those the Father gave to Him.
Objective reconciliation is the propitiation of Jesus Christ by which He satisfied Divine justice and enabled the righteous God to look with favor upon the sinner. Divine justice was satisfied when Jesus Christ shed His blood and not when an individual is regenerated. Subjective reconciliation is possible only by objective reconciliation. Since men are at enmity against God, reconciliation cannot occur until a work of grace changes an individual’s heart and his attitude toward God is transformed. Reconciliation does not refer to putting away subjective enmity from the heart of the sinner said to be reconciled but to obliterating the alienation of that one.
There is no reconciliation separate from propitiation. Propitiation presupposes the holy displeasure of God; therefore, it is Godward. The purpose of propitiation is to remove God’s displeasure. Hence, the death of Jesus Christ propitiated the holy anger of God, rendering Him propitious to those for whom Jesus Christ died. Propitiation does not constrain God to love sinners: “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (I John 4:10). It does not change God’s wrath to love. Conversely, it is the provision of God’s eternal unchanging love through the propitiation of Divine wrath. God’s love fulfills its purpose in harmony with and not at the expense of holiness. To say a wrathful God is made a loving God by propitiation is false, but to say the God of wrath is the God of love is true. Propitiation is not the cause but the result of God’s eternal love.
Propitiation presupposes wrath, and reconciliation presupposes the anger and alienation implied in reconciliation. Alienation is twofold—man against God and God against man: “But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear” (Is. 59:2). God does not hear sinners, and they do not hear Him (John 9:31). God’s alienation from man was removed by Christ’s propitiation. Objective reconciliation secures every person for whom Christ died.
Although the New Testament does not in so many words say that God is reconciled to man, the principle is there. God’s displeasure against mankind and not man’s enmity against God comes into the foreground in Biblical reconciliation. Whether reconciliation is viewed as action or result, God’s alienation is in the forefront. The key to the understanding of the doctrine of reconciliation is that it begins with the offended and not with the offender. The sinner has offended God and cannot come to Him. God looks with displeasure on all sinners. Their only approach to Him is in the Person of Jesus Christ who satisfied Divine justice. Man has no more part in his reconciliation than in his faith or his justification. He is only the recipient of reconciliation (Rom. 5:11). Reconciliation is the work of grace. God’s attitude toward the elect has been changed by the propitiation of Jesus Christ. Hence, God who is offended is reconciled. That is objective reconciliation.
Contrary to the common interpretation of Romans 5:8-11, attention is drawn not to subjective but to objective reconciliation. If that portion of Scripture taught subjective reconciliation, it would have to read, “For if when we were enemies, we laid aside our enmity against God through the death of His Son, how much more having laid aside our enmity, shall we be saved by his life.” This is not the teaching. Paul addressed those who were already reconciled. Action and result are both of God. Reconciliation is finished. It was wrought once for all by the death of Jesus Christ. Objective reconciliation is a historical fact. It was perfected by Jesus Christ. Subjective reconciliation is effected by the Holy Spirit in regeneration when He removes the sinner’s enmity against God. The statement “reconciled to God by the death of his Son” of Romans 5:10 is parallel with “being now justified by his blood” of verse 9. The language is identical. Both are forensic terms. As eternal justification is accomplished outside an individual by God, reconciliation came to pass in the objective sphere of Divine action.
Subjective Reconciliation
Objective reconciliation guarantees the subjective reconciliation of the elect in time. Reconciliation is a wonderful truth, but it is greatly misunderstood. Its misunderstanding is evidenced in a popular work on systematic theology which states that there is a reconciliation which of itself reconciles no one but which is the basis for the reconciliation of any and all who will believe. The idea that there is a reconciliation which of itself reconciles no one is erroneous. That is like saying the redemptive work of Jesus Christ did not really redeem anyone. No one is reconciled to God when he believes. Every chosen person was reconciled to God when Jesus Christ died at Calvary, and his reconciliation, which was objective before the Father at Calvary, guarantees his subjective reconciliation in time. Moreover, subjective reconciliation assures us of future salvation: “...we shall be saved by his life” (Rom. 5:10). Not only this but we are presently rejoicing in God through our Lord Jesus Christ (Rom. 5:11). Each step toward eternity increases our rejoicing.
The incarnation, life, death, and resurrection of Jesus Christ were essential to the subjective reconciliation of the elect in time, their Christian living, and their assurance of future resurrection. The Lord Jesus Christ became incarnate. There was a personal union of Deity and humanity in the Word made flesh (John 1:14). He was holy and separate from sin. Nevertheless, the life He lived among the sons of men could not atone for sin. Union of the Divine and human nature of Jesus Christ alone does not remove the barrier of alienation. God sent His Son in the likeness of sinful flesh to condemn sin in the flesh (Rom. 8:2, 3; II Cor. 5:21). The incarnation was necessary to effect the redemption of the elect. Jesus Christ assumed a human nature in which He could taste death and come forth victorious through death. He was put to death in the flesh but quickened by the spirit (I Pet. 3:18). Redemption was necessary to carry out the purpose of the incarnation. Jesus Christ took upon Himself the likeness of human nature not to set an example but to become the Redeemer of the elect.
The Lord Jesus Christ arose from the dead. Calvary marked the completion of the redemption of God’s elect no more than justification by blood completed their justification. Christ’s death on the cross did provide a remedy for sin, but the remedy left results which needed further remedy. The resurrection set its seal to the incarnation and atonement and completed both from Christ’s standpoint (Rom. 1:3, 4). Christ’s resurrection was the proof of the Father’s acceptance of His atoning work at Calvary. The death of Jesus Christ atoned for the elect, and His resurrection justified them.
Christ’s death was no interruption of His continuing life. The Lord’s statement “because I live, ye shall live also” (John 14:19) was made before His death. Hence, He declared that His death on the cross would not interrupt His continuing life. He had already predicted His death when He said, “I am the good shepherd: the good shepherd giveth his life for the sheep” (John 10:11), “...I lay down my life for the sheep” (v. 15), and “...I have power to lay it down...” (v. 18). He also spoke of His death when He said, “Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit” (John 12:24). It was necessary for Jesus Christ to come into the world and go to the cross of Calvary, to die, and to be raised out from among the dead before there could be any life for the elect. When Jesus Christ said, “Because I live, ye shall live also” (John 14:19), He was speaking of resurrection life. This is in view of His death and resurrection.
The Lord’s affirmation “because I live” of John 14:19 must be viewed as resurrection life. As a Divine Person, the Lord Jesus possesses independent, infinite, immutable, eternal life. Therefore, in Him is life, and there will ever be life (John 1:4). All life proceeds from this independent fountain of life, Jesus Christ Himself. Through this life, all life is sustained. By this life, life shall be perfected. Not until Christ’s death on the cross and His resurrection out from among the dead could His life be displayed to the elect.
Jesus Christ lives. He was dead, but He is alive forevermore (Rev. 1:18). His past death points to resurrection life. The death of Jesus Christ is the fountain of life for the people of God. “I am he that liveth” is a title belonging exclusively to God. “I am alive forevermore” means Christ’s life shall experience no interruption or cessation. His having the keys of death and hell manifests His supremacy over hell and death. He has the authority of death.
Who raised Christ from the dead? The Godhead—the Father, the Son, and the Holy Spirit—was active in His resurrection. The Father made Christ’s soul an offering for sin (Is. 53:10). Jesus Christ voluntarily laid down His life (John 10:17, 18). He offered Himself through His eternal spirit to obtain eternal redemption for the elect (Heb. 9:14). The Father raised Jesus Christ from the dead (Acts 2:23, 24). The Son took His life again (John 10:17, 18). The Spirit raised Him from the dead (Rom. 8:11).
For what purpose was Jesus Christ raised? He was raised to prove the Father’s acceptance of His sacrifice, to guarantee the actual justification of the elect, and to guarantee the resurrection of their bodies. There is more in Christ’s resurrection than a stamp of approval on His death: (1) The regenerated died with Him on the cross (Rom. 6:1-10). They live with Him in His resurrection. Christians have been raised up and made to sit with Christ in the heavenlies (Eph. 2:6). Since they are risen with Christ, they should set their affection on things above (Col. 3:1-3). The death of believers with Christ did not occur when they were regenerated by the power of the Spirit or when they were converted but when Jesus Christ died on the cross. They died in Christ and have been raised in Him. (2) The regenerated do not live by Christ’s death but by the life that flows to them through the redemptive work of Christ. Jesus Christ is not dead. He died once, but He now lives at the Father’s right hand. Because He lives, His own live in Him. (3) The emphasis is not on death in Christ’s sacrificial death but on His giving life through means of death. (4) The emphasis is on the living Christ and the living believer, not on a dead Christ and the dead sinner. (5) The cross breaks the power of sin, and the resurrection opens the power of God to those for whom Christ died (Rom. 1:4). (6) Redemption was more than paying a penalty, dismissing from suffering, and escaping from hell. It was also God’s way of providing life that the ungodly might live now and later in His favor. If paying a penalty, dismissing from suffering, and escaping the punishment of hell alone were accomplished through Christ’s death and resurrection, a dead sacrifice would suffice. Those were accomplished by Christ’s death, but His life consummates redemption. The believer lives by the power of the resurrected Christ who lives within him.
God was in Christ reconciling the world unto Himself (II Cor. 5:19). Universalists think that the world that Jesus Christ is reconciling to Himself includes all mankind. But the next statement in this verse restricts the word “world” (kosmos) to God’s chosen ones by the words “their” and “them” which refer to the elect. When we were reconciled before God, our trespasses were not counted against us because Jesus Christ paid for them in full. He did not pay for all the sins of all men. Hence, the text proves the number is restricted.
The extent of Christ’s dying for all is understood in the light of all for whom Christ died. Christ did not purchase universal redemption: “As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep” (John 10:15). Christ’s death is our death. Those who died legally with Christ at Calvary die practically to sin subsequent to their regeneration. Therefore, death to sin and the life of grace have the same source. Those who died and those who live are the same persons. The reason they are living is because Christ died for them, and they died with Christ in His death. The atonement is limited by all soteriologists. All views, or systems, of soteriology limit either the extent or the value of the atonement.
Jesus Christ did not die for everybody without exception, rendering Himself unable to save all for whom He died. This would limit the value of the atonement. Those who limit the value make salvation a gamble. They advocate that God wants to save all, but they will not let Him. Hence, God would not know how many He will be able to save because He would not know how many will let Him save them. That is limiting the value of the redemptive work of Jesus Christ. Limiting the extent of Christ’s redemptive work is Biblical. Everyone for whom Christ died will be brought into the ark of safety. God does not fail in what He purposed. John Owen questioned, “Did Jesus Christ die for all the sins of all men, or did Jesus Christ die for some of the sins of all men, or did Jesus Christ die for all the sins of some men?” Those who have a view of soteriology that says He died for all sins except one, which is unbelief, reveal that they believe He did not die for all. Jesus Christ died for all the sins of some, those whom the Father gave to the Son in the covenant of redemption.
Observe the connective “for” (gar) which is frequently used in II Corinthians 5:1-14, but a different connective (hoste) is used in verses 16 and 17. This conjunction expresses consequence or result. Paul said that we have recognized a man according to the flesh; on the contrary, we no longer know Him according to the flesh. Jesus Christ was a minister under the old covenant; but since Calvary, He is the Reconciler (Rom. 15:8). Paul was not driving a wedge in verse 16 between the Jesus of history and the Christ of faith.
Jesus Christ is the Reconciler, and anyone in Him is a new creation. The word for “new” (v. 17) is from kainos, which is something new in quality. The other Greek word for “new” is neos, which refers to something new in reference to time. The old has become obsolete, and something superior has succeeded it. Every believer is a new creation, but something brought about this newness. Former things passed away, and all things have become new. Many erroneously interpret this to mean that old things have passed away from one who is regenerated and all things have become new to him. In the first place, old things have not passed away in the regenerated person. Paul proved that in Romans 7 by relating his struggle with himself after his conversion. Old thoughts and desires do not pass away. Furthermore, all things do not become new. They will not become new until they are made new in the kingdom.
The teaching that former things have passed away and all things have become new does not refer to the time of an individual’s salvation. The verb translated “are become” is a perfect active indicative of ginomai, showing that they have become new and remain in a continual state of newness. The teaching is that all the former things under the Levitical system—the Mosaic economy—concerning the ceremonial aspect of the law have come to an end. The former things that passed away were the ancient ways of viewing the Messiah, the Christ. Although the new heavens and the new earth are future to us, we do have new ways of viewing Jesus Christ. They are the permanent ways set forth in the New Testament. All things have become new and are now in a permanent state of newness. This is the teaching of the Hebrew Epistle concerning the “better things.” Jesus Christ is the substance of which all those former things were but shadows. This is what brought about newness of life which one experiences in Jesus Christ.
A great change had taken place in God’s economy. The things of the new covenant are superior to the former things (Heb. 8). Hence, this ties in with no longer knowing Christ after the flesh. Paul did not teach that old desires and propensities are completely taken away in the new birth. That teaching is a misrepresentation of this text. Christ alone could say the ruler of this age is coming, and he has nothing in me. Paul was saved from the guilt, penalty, and reigning power of sin, but he was not saved from evil thoughts, wicked desires, and worldly lusts. Nevertheless, Paul was an overcomer by the grace of God within him.
Reconciliation is subjectively understood. There can be no change without a foundation. The foundation is (1) imputed righteousness and (2) imparted righteousness. It takes more than imputed righteousness for this change from hatred for God to reverence for Him. The imputed righteousness before God on the basis of the finished work of Jesus Christ guarantees imparted righteousness. Righteousness is imparted when the Holy Spirit imparts the finished work of Jesus Christ to the heart of the elect in regeneration. But it was imputed before it was imparted. Imputed righteousness is objective, and imparted righteousness is subjective.
The imputation of the sins of the elect to Christ and the imputation of His righteousness to us differ. The imputation of Christ’s righteousness to us took place when Jesus Christ paid for our sins. This guarantees the impartation of the righteousness of Christ to the elect when the Holy Spirit regenerates them. Hence, there is a very important distinction between imputation and the impartation of Christ’s righteousness to God’s chosen ones.
The following truths concerning imputation are important: (1) The imputation of Adam’s sin to all men rests upon a different kind of union from that upon which the imputation of Christ’s righteousness to the elect rests. All men were in Adam when he disobeyed, but all men were not in Jesus Christ when He obeyed (Rom. 5:15-19). All men fell in Adam; some men are redeemed by Christ. Union with Adam is natural—physical. Union in Christ is supernatural—spiritual. Union in Adam is universal; union in Christ is particular. (2) The imputation of Adam’s sin to all men and the imputation of the sins of the elect to Christ cannot be the same. We were involved in Adam’s sin, but Christ was not involved in our sins. Depravity did not touch Jesus Christ. (3) The imputation of Adam’s sin to us and the imputation of Christ’s righteousness to the elect cannot be the same. Original sin is imputed to us because of our representative solidarity with Adam (Rom. 5:12), and it was imparted to us when we came into existence. Hence, the imputation and the impartation of Adam’s sin differ. Its imputation is the legal aspect, but its impartation is the actual aspect.
Christ’s righteousness was imputed to all the elect when Jesus Christ died. It is imparted to each of them at the time God regenerates him. Since God’s judgement has come upon man because of what he is, what he has done, and what he has not done, Jesus Christ represented the elect in each of these. If Jesus Christ could but did not sin, He could not have represented the elect in what we are, what we have done, and what we have not done. The only way Jesus Christ could become a representative of the sins of God’s chosen was in knowing no sin.
God justifies the elect on the basis of imputed righteousness. That righteousness is before Divine justice. God’s justification of the elect on the basis of imputed righteousness is objective righteousness. It is the perfect work of Jesus Christ outside the believer. Faith justifies the elect on the basis of imparted righteousness which occurred in his regeneration before he was conscious of it. Hence, he understands, receives, and keeps the objective faith which flowed through his subjective faith. He has assurance and confidence in the finished work of Christ. Since Divine justice is satisfied, he is satisfied.
Imputation is the judicial ground for either the infliction of penalty or the bestowal of grace. The imputation of the believer’s sin to Jesus Christ is judicial; whereas, the imputation of original sin to men was real. Jesus Christ never became involved with man’s depraved nature. He did no sin (I Pet. 2:22). In Him is no sin (I John 3:5). He knew no sin (II Cor. 5:21). The sins of the elect were not antecedently Christ’s. The sins of the elect became Christ’s imputatively. The virtues of Jesus Christ were absolute. They were not comparatives. His holiness did not arise from the absence of temptation. It is positive virtue. Jesus Christ was not guilty. Guilt is personal and incapable of transference to Jesus Christ. No one who is not personally guilty is a transgressor. If Christ had been guilty in any sense, He deserved to die; and His death could have no merit. He was treated as though He were guilty because He willed to stand in the place of the guilty and pay their penalty.
The imputation of Christ’s righteousness does not make the believer as holy as Christ. The precise thing meant is, that which is imputed becomes the judicial basis for the bestowal of God’s grace. The elect were actually justified in the mind of God when Jesus Christ died for them. Imputed justification becomes the foundation for imparted righteousness in sanctification.
The word judicial means the legal way to decide or determine a matter. Hence, on the basis of Christ’s obedience, the elect have earned for them a righteousness qualifying them for heaven. Christ’s obedience alone provided righteousness for the elect.
Without righteously settling the question of the sins of the elect on the cross, Jesus Christ could not righteously plead their cause on the throne. Pleading for forgiveness without first suffering for the offense would be asking God the Father to pass by sin without judging it. That is impossible. Sin must be judged in either the individual or the Person of Jesus Christ. Sin that has been judged in Jesus Christ will not be judged in His children. There is no condemnation to those who are in Christ (Rom. 8:1).
The peace that was made by the blood of the cross is accomplished: “And having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled [aorist active indicative of apokatallasso]” (Col. 1:20, 21). Reconciliation, which is effective through the blood of Christ’s cross, is not limited to men. It extends to the whole order of creation which has been affected by sin. Paul did not say all men but all “things.” Not only sinful men but also the created order that was made subject to vanity because of sin will share in the fruit of Christ’s redemptive work (Rom. 8:20, 21).
The statement “things in earth, or things in heaven” of Colossians 1:20 should be contrasted with “things under the earth” of Philippians 2:10. “Things under the earth” was omitted from the Colossian reference. Paul was emphasizing the sovereignty of Jesus Christ in the Philippian reference. The time will come when every knee will bow and every tongue will confess the Lordship of Christ, including those in heaven, on earth, and under the earth. People who have died in their sins were the persons referred to in the Philippian reference. The apostle was discussing reconciliation instead of Christ’s sovereignty in the Colossian reference. The statement “things under the earth” was omitted because individuals who have died in their sins will never be reconciled to God.
4
The necessity of saving faith is revealed in that human character is basically corrupt (Rom. 3:9-12), depraved man is inwardly corrupt (vv. 13, 14), and depraved man is outwardly corrupt (vv. 15-18). Verses of Scripture were drawn from the Mosaic legislation and the prophets to bring fourteen horrible indictments against every person who comes into the world. Paul presented his argument from the viewpoint of a court scene: (1) the accused—all are under sin, (2) the Judge—God, (3) the jury—the deeds of the law, (4) the charge—fourteen violations, (5) the prosecuting attorney—the law, (6) the defense—rested by saying every mouth is stopped, and (7) the verdict—guilty before God.
Human depravity is universal. It includes Jews and Gentiles. Social, cultural, educational, and financial advantages are only veneers which are removed, and all men stand alike before God: “For all have sinned, and come [present passive indicative of hustereo, which means coming] short of the glory of God” (Rom. 3:23). Depraved man continually comes short of God’s glory. The verdict that all are under sin is pronounced in verse 9. The character of the verdict is that it is “sin.” The dominion of the verdict is that all are “under” sin. The extent of the verdict is that “all” are under sin.
The meaning of depravity is explained in Romans 3:10-12. (1) Every person is naturally unrighteous (v. 10). Everything that proceeds from an unrighteous person corrupts. (2) Every person is naturally without spiritual understanding (v. 11). The apostle did not indicate that an individual cannot generally understand the various sciences of the world. He was not talking about imbecility. However, man is incapable of understanding the five basic sciences of the Bible—theology, anthropology, soteriology, ecclesiology, and eschatology. He lacks spiritual understanding (I Cor. 2:14). (3) No man naturally seeks God (v. 11). Mankind, both Jews and Gentiles, have gone out of the way (Rom. 3:12; Is. 53:6; Rom. 1:19-21). (4) Natural man is unprofitable (v. 12). An example of man’s unprofitableness was portrayed in Onesimus, Philemon’s servant (Philem. 11). A natural man does not and cannot do good (v. 12). Improper motives may prompt him to social benevolence, but he does nothing for God’s glory.
The depraved individual is inwardly corrupt (Rom. 3:13, 14). His throat is likened to a grave containing the unsealed remains of the dead. His tongue may charm, but it is deceitful. Beneath his tongue and lips is a sac of poison likened to a poisonous serpent. The unsaved person’s mouth is full of cursing and bitterness (v. 14). Its fullness signifies that there is room for nothing else. Poison is manifested in the areas of vocabulary, literature, politics, and religion. The influence of an unsaved person continues to spread, like waves caused by a thrown rock in a placid lake, until it reaches the shore of eternity.
The depraved person is outwardly corrupt (Rom. 3:15-18). His feet are swift to shed blood. Murders have continued since Cain murdered Abel, and they will continue until Jesus Christ comes as King and demonstrates His victory.
Destruction and misery are in the ways of the unsaved (v. 16). Destruction is objective, and misery is subjective. Destruction is the desire that is manifested by misery that exists within the hearts of the unsaved. Their ways are made known by their evil actions. The plural word “ways” should be contrasted with Jesus Christ who is “the way” (John 14:6). The ways of the unredeemed are opposite from peace which is found only in the way. They know no peace, and they have no reverential fear of God (Is. 48:22).
The word “law” of Romans 3:19 must be understood not in the restricted sense of the Mosaic legislation. It involves the whole Old Testament Scriptures (v. 21). The Old Testament was regarded by the apostles to have two major divisions—the law and the prophets. The function of the law is to impart the knowledge of sin, not to justify (Rom. 3:20). In this verse, the word “law” is used in the sense of the Mosaic legislation. Offense in one point renders an individual guilty of offending in the whole moral law. The word is used a third way in verse 27. There, it is used in the sense of the principle of faith.
Those under the law include both Jews and Gentiles. The preposition “under” (en, locative of sphere, which means in the sphere of) of Romans 3:19 means in the sphere of the law, whereas in Romans 6:14, “under” (hupo, accusative of measure, which means under) is used as the antithesis of under grace. The Gentiles were not outside the sphere of judgment which was pronounced in the Old Testament. The Old and New Testaments proclaim that all mankind stand before God as sinners. Although the Gentiles were not included in the Mosaic legislation, by nature they observed some of the things contained in the law (Rom. 2:14). “All the world” includes both Jews and Gentiles; however, the emphasis is not that the Gentiles are included but that the Jews are nonexempt from the condemnation discussed.
The realm in which the guilty are condemned is “before God” (Rom. 3:19). A person may be condemned before men and not condemned before God. One who is in Jesus Christ is not condemned before God.
No one is unrelated to the law, which pronounces all men condemned. The justified person is given standing before the law. The penalty has been paid for him, and the law does not demand further payment. God’s law cannot be disconnected from Himself. God and His law are righteous. God can justify an unjust sinner only on the basis of the satisfaction of His Divine law. He cannot act unjustly or without regard for the principles of law. The law demands death as the penalty for sin, and Jesus Christ paid that penalty when He died in the stead of the elect sinner.
God is the lawgiver. If one could imagine that all the laws found in statute books were incarnate in one judge, he could get a small glimpse of the laws of God incarnate in God. Unlike man-made laws, God’s law is holy, just, and good (Rom. 7:12). A human judge must not condemn the just and justify the wicked (Deut. 25:1; I Kings 8:52; Ex. 23:7). He would act unjustly to pronounce a convicted criminal not guilty. He has no authority to tell the criminal that he forgives him and that the offender should go and refrain from committing the same crime. He would be acting arbitrarily, contrary to the laws of the land. God does not act in contradiction to, but in harmony with His, law.
Divine law differs from human law; consequently, Christians should beware of the plausible and distinguish things that differ. Human analogies do not always illustrate Biblical principles. They often lead astray. For example, a man may be forgiven of his crime by the person against whom the crime was committed. However, the criminal is not cleared in the eyes of the law. On the other hand, a criminal may be convicted of his crime and imprisoned. He pays his debt to society, but that does not indicate that he has been forgiven by the person against whom the crime was committed. The sinner differs in that he is guilty, and Jesus Christ died in his place. Sin is antagonistic against the very nature of God. Individuals must answer to Him for every sin committed.
Sinners are lawbreakers. Sin must be punished because it is sin, and justice must punish sin because it is justice. Since sin is on the sinner, justice must punish both sin and the sinner. However, if sin is imputed to Jesus Christ, justice must strike through sin and the Person bearing it. Once justice strikes, it exhausts itself and can never strike again. The Lord Jesus Christ is the infinite sacrifice for the persons and sin of God’s elect. Punishment for God’s chosen ones exhausted itself on Christ; therefore, the elect are set free. The righteous character of God is declared in God’s satisfaction in His Son. Therefore, the holy God can declare an unjust person just and remain just in the declaration.
Faith does not make the law void (Rom. 3:30, 31). A finished painting does not destroy the artist’s vision but verifies it, and a completed building does not disannul its plans but substantiates them. The Lord Jesus Christ did not destroy the Lamb. He was the Lamb. The law was established by the execution of its penalty, not by relieving the law-breaker. The penalty must be paid by either Jesus Christ or the lawbreaker himself.
The satisfaction of God’s Divine nature was necessary that He might look favorably upon sinful mankind. That which satisfies God involves His holy character. His holiness pro-hibits His looking in mercy on the ungodly. His holy law must be satisfied before His mercy and love can operate to declare the ungodly just before that law. The Lord Jesus Christ died to satisfy Divine justice. Satisfaction is not a Biblical word used with reference to Christ’s death, but the truth intended by that word is everywhere ascribed to the death of Jesus Christ. Satisfaction is a word borrowed from the law, and it refers to full compensation of the creditor from the debtor. The debtor is man, and the debt is sin. Death is required to make satisfaction for that debt. The obligation by which the debtor is bound is the holy law of God. God, the Creditor, requires satisfaction from sinful man, because He is the offended Person. The ransom paid by Jesus Christ has come between the holy God and unholy man (Rom. 3:25). Divine satisfaction must precede personal peace with God. The debtor’s peace is the natural consequence of knowing the Creditor is satisfied. The only way to have peace below is to know that the sin question has been settled above.
Christ’s redemptive work balanced the books of God, restored moral equilibrium, and paid back to God all that of which sin robbed Him. Christ’s deity gave Him the capacity to minister to the Divine nature, and His humanity enabled Him to offer Himself as the Substitute for His chosen ones. United Divine and human natures constituted the Divine Person—the God-Man. Both natures are revealed in His “...being put to death in the flesh, but quickened by the Spirit” (I Pet. 3:18). He was put to death in the flesh because God absolutely considered cannot die. Jesus Christ alone could say, “Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again...” (John 10:17, 18).
5
The seat of saving faith is the heart of the regenerated person. Justification of the elect in the presence of God is the foundation for justification by faith. Faith is not substituted for or accepted in the place of righteousness before God. Faith and righteousness must be distinguished. Faith is the act of the person who has been made righteous in the righteousness of Christ. It is the fruit of imparted righteousness. Righteousness is what Christ purchased for the elect (Rom. 5:17-19). Identifying faith with righteousness makes many passages of Scripture unintelligible. Righteousness is connected with faith, but to identify it as faith destroys the various meanings of some Greek prepositions used in connection with faith: “by faith” (ek pisteos) (Rom. 1:17), “through faith” (ek pisteos) (Rom. 3:30), “by faith” (dia pisteos) (Phil. 3:9), and “by faith” (dia pisteos) (Gal. 2:16). On the other hand, faith is through the righteousness of God. (1) Faith is brought about by the impartation of righteousness. (2) Faith is the means of embracing and understanding. (3) Faith and its fruits are imperfect, but the righteousness of God is perfect. A person is declared righteous before God not on the basis of his imperfect faith but on the foundation of the perfect righteousness of Jesus Christ. (4) Faith, while directed to the righteousness of Christ, is not the righteousness of Christ. (5) Faith is a righteous act, but it is not a perfect act. One can never be declared righteous before God by an imperfect act.
Paul spoke of the faith of God’s elect (Titus 1:1), but he also said that all men have not faith (II Thess. 3:2). Those who have the faith of God’s elect are those who were ordained to eternal life (Acts 13:48). Those who were thus ordained to eternal life are shut up to the faith that shall be revealed (Gal. 3:23). God who has disclosed Himself objectively in history in His Son and in His written word will enlighten the elect subjectively in order that we may apprehend His self-disclosure experientially. Everyone who has been given faith in regeneration is shut up to the faith that is revealed, Jesus Christ Himself. Much of that which is called faith is nothing more than an advantageous quality of the soul without any respect to the reality or unreality of its professed object.
Having been declared righteous by the sovereign God, justifying righteousness is revealed through faith. This is the fruit of regeneration, and the results are now unfolded. The justifying act of God is followed in time by an appropriating act of faith on the part of the one who has been justified before Divine justice. Justifying faith before the human consciousness is not passive but active. The individual participates in the act. It is manifested first by coming to Christ. Every person the Father gave to the Son will come to Him, and not one will be lost (John 6:37). It is believing on Christ (Acts 16:31). It is committing oneself to Christ.
Faith and justification differ in nature. Righteousness is the ground of acceptance before God, and faith is simply the instrument of embracing and resting in the righteousness of God. Since justification is a sentence that passed in the mind of God from eternity and passed on Jesus Christ in the covenant, faith is not first. It is not the efficient cause because God and not faith justifies. The moving cause is the free grace of God. The substance of justification is Jesus Christ. The relation of faith to justifying righteousness in no way indicates that faith itself is that righteousness. Faith is the experience of the individual appropriating what the Father has declared. The Father’s declaration, not the believer’s faith, gives the believer assurance.
Regeneration is inseparable from its effects, one of which is faith. Without regeneration none can savingly believe in Jesus Christ. Moreover, the regenerated cannot do other than believe in Jesus Christ because the objective message flows through the subjective faith that was given him in regeneration, and he experiences conversion. Regeneration is the act of God. Subjective faith is the act of the regenerated person in the power of the Holy Spirit. The good ground hearer in the parable of the sower illustrates subjective faith. He heard the word, understood (Matt. 13:23), received (Mark 4:20), and kept it (Luke 8:15). That is the Biblical definition of subjective faith, the principle of faith, which God gives in regeneration.
One cannot believe he is justified until he has been justified. He cannot reason himself into justification. That is the reason objective faith must flow through subjective faith. The testimony of objective truth to the finished work of Jesus Christ gives basis to one’s confidence and assurance.
Faith Out Of The Ability To Hear
God-given faith does not come through hearing God’s word. Faith is the fruit of regeneration. The general consensus of opinion about the teaching of Romans 10:17 is that faith comes by hearing the word of God. The following arguments from John 3:18 have been given to substantiate that opinion: (1) This verse says that without faith one is condemned. (2) How can one be spiritually alive and condemned at the same time? (3) By what means does one become a son of God? (Gal. 3:26). (4) Does not faith in conjunction with the Holy Spirit bring a sinner from darkness to light? (5) Is not a sinner required to hear the gospel, be quickened unto life by the Holy Spirit, repent, and believe the gospel of Christ in order for him to be a living regenerated son of God? (6) Is not anyone less than this a mutated being who is spiritually alive but who is yet condemned and not a son of God? (7) What shall the “time lapse” people do with Ephesians 1:13? Note how one event flows Biblically into the other without lapse or hesitation. They trusted after they heard the gospel. Upon hearing the gospel, they believed. After they believed, they were sealed with the Holy Spirit of promise.
In contrast to these seven arguments, a person must first be quickened by God before he has faith. The only way Romans 10:17 can be understood is to look at it in the light of its context. Chapters 9-11 concern Israel. Paul dealt with the absolute sovereignty of God in salvation (9:1-29). He then discussed righteousness out of Christ versus righteousness out of the law (9:30-10:8). Next, he declared that imparted righteousness is revealed in conversion (10:9-21).
In his discussion of righteousness out of Christ in contrast to righteousness out of the law, Paul showed that through self-effort Israel had not attained righteousness out of the law. They sought righteousness by works rather than out of the faithful One. Paul quoted Isaiah 28:16 to show the reason for some believing and others not believing. “Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.” The Lord Jesus is the massive living Rock. He became a stone of stumbling over whom the self-righteous Pharisees stumbled. They had a zeal for God, but their zeal was not according to knowledge. They went about to establish their own righteousness out of the law; and they would not be submissive to the righteousness out of the faithful One, Jesus Christ, who is the goal of righteousness to all believing.
The Jews, like all others, were without excuse. God’s not choosing an individual does not leave that person without excuse. Every person is a responsible being. God is not the author of one’s depravity. Man is the author of his own depravity. Many, like the Jews, are guilty of seeking righteousness out of the law. Institutions are filled with self-righteous people who are seeking spirituality on a human level. They profess to be Christians, but they deny that Jesus Christ is impeccable and say that He could be tempted. The religious world talks about the baby Jesus. They deal with everything on a human level; hence, their “salvation” is humanistic. Christ did not lay aside His attributes when He assumed a human nature. He went as far as He could to meet you and me to become our Mediator, but He lifts us out of the humanistic concept. Those who worship God must worship Him in spirit and in truth.
Paul could identify with the religious Jews because he had been one among them. Therefore, he expressed the desire of his heart and his prayer on behalf of them for their salvation. He was not discussing regeneration. He desired to have a part in the salvation of the remnant of the present time (Rom. 11:5). Thus, he was not praying contrary to the will of God. God will not answer a prayer unless it is according to His will (I John 5:14). God had promised that the nation of Israel would be saved, but that was beyond Paul’s time (Rom. 11:25, 26). That does not mean all the Jews. Many of them are dead, and many of them are dying. But God promised to save a certain number, and He discussed that number in Revelation 7. It can be said that Paul’s desire and prayer was for the elect Jews.
God does not promise to save anyone because someone prays for him. A man once said he had been praying for an individual for a long period of time and finally the Lord regenerated that person in answer to his prayer. An instructed Christian told him that his faith should be strengthened from that experience so that he would pray for the whole world. Moreover, he would be selfish to limit his prayer to one person. The instructed Christian was showing him that God regenerates no one because we pray for him. Nevertheless, we do pray that if it is God’s will that He will grant that we might have a part in the salvation of His elect by presenting the gospel to them when the Holy Spirit has quickened them. That is praying in the will of God. God’s sovereignty is no barrier to prayer. It does not limit our concern. Paul had concern for those whom God had promised to save.
The religious Jews were forsaking the Old Testament prophecies concerning the Messiah. They were so enamored with their own doings and were so zealous for their humanistic ideas that they left the righteousness of God and were going about establishing their own form of righteousness. They would not subject themselves to the righteousness that is out of the faithfulness of Jesus Christ who has become the goal of righteousness to all believing ones.
The Jews had a zeal for God, but it was not according to knowledge. They were ignorant of the righteousness of God—Jesus Christ. They crucified Jesus Christ because of their ignorance of His Person and Work. Their ignorance led them to try to establish their own righteousness, and they would not subject themselves to the righteousness of God. Religious institutions are filled with the same kind of people. Jesus Christ has been made unto the elect the righteousness of God. Christ is the goal of the law for righteousness to everyone who believes. He is the end of the ceremonial law. All the shadows pointed to the Substance—Jesus Christ. He is also the end of the judicial aspect of the law. He suffered the penalty of the law. Therefore, the Christian has Jesus Christ who was made unto him righteousness. Christ is the Object of his God-given faith.
Righteousness out of the law speaks terror. Offense in one point makes one guilty of breaking the whole law (James 2:10). Every time one looks at the law, he sees that he has come short of keeping it. Jesus Christ alone has kept it to the letter. No one can keep it because his flesh is weak (Rom. 8:2, 3). Righteousness out of the law shows that the offender will be judged: “For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them” (Gal. 3:10).
Paul was amplifying the latter part of Romans 9 when he said the man practicing the righteousness out of the law will live in its sphere (Rom. 10:5). That man is a legalist. Righteousness out of the law is in contrast to righteousness out of faith (v. 6). Righteousness out of the law and righteousness out of the finished work of Christ are opposite, but there is no difference between righteousness out of the law and righteousness out of man’s faith, or righteousness out of baptism. One is justified before God by the righteousness of Jesus Christ which has been imputed to his account. This is not faith righteousness but righteousness out of the faithfulness of Jesus Christ. Since Christ is the Object of faith, the regenerating Spirit directs the quickened person to Jesus Christ. Christ vicariously fulfilled all the requirements of the law for the elect by both precept and penalty. In contrast with the righteousness out of the law that brings terror, the righteousness out of the faithfulness of Christ gives peace and forbids us to fear damnation.
Paul declared that imparted righteousness is revealed in conversion (Rom. 10:9-21). Conversion enables the regenerated person to confess with his mouth the Lord Jesus, believe in his heart that God has raised Him from the dead, and be saved. Since conversion and not regeneration is under discussion here, subjunctive mood verbs are used in verse 9 for confessing the Lord Jesus with the mouth and believing in the heart that God has raised Him from the dead. A third class condition particle (ean) is used with the subjunctive mood verbs “confess” (aorist active subjunctive of omologeo, which means may confess) and “believe” (aorist active subjunctive of pisteuo, which means may believe) to denote that man has a part in his conversion, but not in his regeneration.
Man’s confessing and believing is made possible because righteousness has already been imputed to him and imparted in him: “For with the heart [kardia] man believeth unto [eis, the ablative of cause, which means because of] righteousness; and with the mouth confession is made unto [eis, ablative of cause, which means because of] salvation” (v. 10). With the heart one believes because of righteousness, and with the mouth he confesses because of his salvation. The same thing is true with reference to baptism. One is baptized because he has repented (Acts 2:38). John the Baptist baptized people because they had repented (Matt 3:11).
When the apostle spoke of believing with the heart, he was not talking about the organ that pumps blood but about the seat of the inner man, the seat of the Holy Spirit. The seat of the inner man is in contrast with what the man says. There is no value in confessing someone unknown to oneself. Confession and faith are both Christian acts. A sinner cannot believe in Jesus Christ, and he cannot produce a Christian life. Hence, the subject of faith righteousness is not here. If faith itself is the righteousness, how could it be called the righteousness of God? Is a person justified before God by his faith? Christ is made unto us righteousness (I Cor. 1:30). God has made Christ “to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (II Cor. 5:21).
Paul was talking about heart faith and not mental assent when he spoke of believing with the heart. The regenerated heart, in contrast to the mouth, is the seat of the Holy Spirit. Therefore, heart faith is more than mental assent. It includes heart and mouth, faith and confession, and righteousness and salvation. Most church members assume that winning the lost and winning souls are synonymous terms. When they talk about winning the lost, they refer to bringing them to a saving relationship with Jesus Christ. No one can lead a lost person from darkness to light. But he who wins souls is wise. A soul is won by giving an already regenerated person the truth by which he can be converted by leading him out of error into truth.
Salvation from man’s perspective is that he confesses because he is saved. He is saved because he has called on the Lord. He calls on the Lord because he has believed. He believes because he has heard. He has heard because a preacher preached the gospel to him. The preacher preached because he was sent by God. From God’s perspective, the reverse is true. God sends the preacher; the preacher preaches; the person who has been given a hearing ear hears; having heard, he believes; having believed, he calls on the Lord; calling on the Lord, he is saved; and he confesses he is saved.
When studied as a unit, Romans 10:12-17 will show that hearing the word results from one having been given the ability to hear. Christ must be revealed through the gospel before one can experience faith. The ability to hear produces faith.
Paul drew from Isaiah’s experience in Isaiah 53:1 to show that the reason all have not obeyed the gospel is because they did not believe his preaching (Rom. 10:16). They did not have ears capable of hearing because the Holy Spirit had not circumcised—quickened—their ears to hear. Hearing a message does not produce faith. It takes the regenerating Spirit of God to quicken a person. It takes life to produce the ability to hear. Faith does not produce life, but life produces faith.
The Greek noun akoe can mean either the ability to hear or the message heard. Context alone will determine its meaning. In verse 16, the word “report” is akoe which can be translated “preaching”—"who believed our preaching?" In verse 17, akoe is used two times: (1) Consequently, faith is by means of (ek, ablative of means) the ability to hear (akoes, ablative feminine singular of akoe), and (2) the message heard (akoe, nominative feminine singular) is by means of (dia, ablative of means) a declaration (hrematos, ablative neuter singular of hrema, a word, saying, declaration, or speech) concerning Christ. When one takes the time to study the noun akoe in Mark 7:35, John 12:38, Acts 17:20, I Corinthians 12:17, Galatians 3:2 and 5, Hebrews 5:11, and II Peter 2:8, he will have no difficulty understanding Romans 10:17.
Where does faith come from? Does it come from hearing the message preached, or does it come from the ability to hear? Faith comes from the ability to hear. It has no reference to the message heard. Consequently, faith comes from the ability to hear, and this ability to hear comes from regeneration. If one does not have the ability to hear, how can he have faith? The message heard is by means of a declaration concerning Christ who is the righteousness of God. Faith is called into exercise because of the ability to hear. The ability to believe is because of the ability to hear. Therefore, faith is called into exercise by means of the ability to hear, and the message heard is by means of a message concerning Christ. Preaching alone will not produce faith.
Faith does not point to itself. Faith which is the gift of God is the fruit of regeneration. Faith which comes from the ability to hear points us to Jesus Christ who is our Righteousness. That which points us to righteousness cannot be the righteousness. Hence, faith is the fruit of imparted righteousness. Righteousness does not consist of either confession or faith. The righteousness which Paul set in contrast to the righteousness out of the law that brought terror to him brought conviction and a conversion experience to him. The righteousness of Christ gives peace. Righteousness is Christ’s by performance. He lived a righteous life and died on the cross paying the penalty that righteousness demands. Righteousness is the Father’s by donation. It is ours through impartation by the Holy Spirit. The Holy Spirit imparted that righteousness to us because it had already been legally imputed to our account before God.
Hearing is necessary to believing. But this hearing is more than having the organ for hearing. There are ears to hear, but they do not hear. There are eyes to see, but they do not see. God is the Author of both the seeing eye and the hearing ear. Although Israel had heard the message, they did not understand (v. 19). Israel’s disobedience was punished by God’s turning to the Gentiles. Isaiah said God was found by the ones who sought Him not. No one seeks God until he has been quickened. No one tries to find the Lord until the Lord first finds him.
The Message Of Reconciliation
The message of reconciliation has been entrusted to God’s people. The necessity of its proclamation in order that the elected regenerated person might know he has been justified was emphasized in Paul’s message to the Corinthian Christians (II Cor. 5:11-17).
Continually having the fear of the Lord, Paul said, “We persuade [present active indicative of peitho, which means persuade, appeal to, or convince] men.” He did not coerce or compel by force. Persuasion and coercion differ. Coercion is without any regard for a person’s desire. Persuasion is by teaching and appealing from the Scriptures, giving the exhortations God has given us to give. No one should be intimidated to do something for which he has no desire.
Paul was continuing to have problems with the Corinthians’ acceptance of him. Therefore, he reminded them that he was manifest to God, and he trusted that he was also manifested to their consciences. The apostle had already commended himself to them; hence, he would not do so again (v. 12). But he was giving them an opportunity to boast on his behalf in order that they might have a reply with reference to the ones boasting in appearance and not in practice. He was talking about the legalizers who had come in and caused disturbance in the Corinthian church. Paul was neither boasting nor seeking praise from the Corinthians. No man using this language is seeking self-praise. One seeking self-praise tells people what they want to hear.
Paul’s personal defense included distinction between appearance and heart. He was not talking about externals but about the heart. The heart reveals what one is within himself. Paul had no confidence in and made no display of externals, such as schools of the prophets, associations with influential people from whom he could get letters of recommendation, etc. He was not concerned about man’s recommendation. He had his letter of recommendation from God—the truth that had been committed to him. His life was his recommendation to the people.
Paul’s enemies were legalizers who boasted in appearance. They boasted that they could get letters of recommendation from the Sanhedrin. They recognized Christ only as the seed of David (Rom. 1:3, 4), but they neither saw nor laid hold of Christ’s resurrection which put Him in a higher relationship than David with the eternal covenant of God’s grace. They did not see Him as the One who by the power of the Holy Spirit had been raised out from among the dead. They rejected that, and they even crucified this One whom they acknowledged as the seed of David. They did not know that Jesus Christ had become a minister of the circumcision on behalf of the truth of God to confirm the promises to the fathers (Rom. 15:8). Jesus Christ was not only the minister of reconciliation, but He is also the Reconciler.
Paul’s godly zeal was being misrepresented by his enemies. Where there is godly fear there is automatically a godly zeal for the things of God. The Lord Jesus manifested zeal for the place of worship when He drove the money changers from the temple (John 2:17; Ps. 69:9). The zeal of God’s house consumed Him. He physically chased them out of God’s house. Some abuses in the local church today may be reformed by appeal to the people, but sometimes there are abuses that cannot be brought into a right position before God by appeal. Then, drastic means must be used. Other abuses can be changed only by a righteous soul acting by Divine authority. Paul manifested zeal before Festus, and Festus accused him of being out of his mind (Acts 26:24). Paul’s enemies in Corinth misrepresented his zeal and accused him of being out of his mind. But he told the Corinthians that whether he was beside himself it was to God and whether he was sober it was for their cause (II Cor. 5:13).
Paul did not act from appearance but from the heart. The love of Christ controlled him (vv. 14, 15). These two verses, which are very controversial, must be studied together. Most people believe that this teaches universal redemption—Christ died for everybody. Paul purposed to show in verses 14 and 15 how the elect are constrained to live for Christ and not for themselves. (1) If the statement “then were all dead” refers to being dead in sin, how can those who are dead in sin live for Christ? What kind of reasoning would say that Christ died for all who were dead in sins? Those who live would live for themselves. (2) Recipients of grace feel the constraining influences of Christ’s dying for them. This constrains them to die to sin and live for Christ.
The message of reconciliation has been committed to God’s people (II Cor. 5:18). Power is not in the message itself. Power is in the message only as it is brought to the heart of an individual by the Holy Spirit. Messengers are entrusted servants of Christ, and we are willing to endure all things for the elect’s sake that the elect might experience subjective reconciliation when a work of grace has been wrought in their hearts (I Thess. 1:3-10). The “all things” of II Corinthians 5:18 includes (1) imparting, (2) outworking, and (3) completing of objective reconciliation. Every Christian has been entrusted with God’s message, and he is a representative on behalf of Jesus Christ. God appeals through us. Therefore, when one gives the truth of God, God is appealing through the truth given.
The command to be reconciled to God is addressed to those who have been objectively reconciled (II Cor. 5:20). A person has no part in objective reconciliation, but he does have a part in understanding subjective reconciliation. Reconciliation comes as an act of understanding. By a person’s act of faith, he apprehends the message and accepts it. But there is a continual reconciling work going on. Every time a Christian sins, his fellowship with God is broken. He has offended God; hence, he must be reconciled. Conclusively, this ministry of reconciliation continues throughout our lives on the earth.
Servants are called for the purpose of effecting experiential reconciliation in the lives of those who have been regenerated. The command to be reconciled is an aorist passive imperative of the Greek word katallasso. There is a difference between the passive voice in reference to one being born of God and the passive voice as it is used of one who has been commanded by another, to whom the ministry of reconciliation has been given, to be reconciled to God. There are three kinds of passive voice. One is called the direct agent, the second is the intermediate agent, and the third is the impersonal agent. The person God regenerates was dead in trespasses and sins. He was passive to spiritual things; therefore, God acted upon him. But the person who begs the regenerate to be reconciled to God is the intermediate agent. He speaks in behalf of Jesus Christ. Therefore, he tells the one who has already been quickened by God to be reconciled. He gives the truth that the regenerated person may know what he is in Jesus Christ. The word of God is the impersonal agent.
There are two focal points in II Corinthians 5:21: (1) the incarnation explains Christ’s sinlessness, and (2) the crucifixion was on behalf of all the elect. Jesus Christ paid for all the sins of all the elect of all time. Hence, His death was also retroactive to include the Old Testament saints. God was in Christ doing the legal work at Calvary. The Holy Spirit applies what Jesus Christ accomplished, and He is in the elect doing the practical work.
How wonderful and awesome that God has committed the ministry of reconciliation to those to whom He has imputed and imparted His righteousness. Working together, those who have been made righteous in Christ’s righteousness appeal to the regenerate not to receive the grace of God in vain but to be reconciled to God (II Cor. 6:1, 2). The only persons who will hear are those in whom God has done a work of grace.
There was no life in the bones to which Ezekiel preached (Ezek. 37). Preaching may organize, but it cannot give life. After the bones were organized—brought together and flesh came upon them—they were still minus life, but Ezekiel continued preaching to them. Preaching may reform, but it cannot regenerate. A multitude may come together in a football stadium; a preacher may preach to them; but that is only indicative of organizational effort. Preaching may create excitement, but that is no proof of life. There may be noise and shaking without power (Ezek. 37:7). Large gatherings do not necessarily prove the presence of the Holy Spirit. Multitudes come together, but there is no breath or power in them separate from the Spirit in regeneration. An individual may have theology without salvation, knowledge without service, faith without works, organization without animation, ceremonial worship without devotion, and profession without possession, but there is no Spirit in him.
God commanded Ezekiel to preach to dry, unburied bones. They represented not bodies but dead souls. Free grace must be preached to dead souls. The Person and Work of Jesus Christ must be proclaimed to them. The manner and matter of preaching is given. The manner was by command. Ezekiel preached to dry bones, and God commands preachers to preach repentance and faith to dead souls. The preacher’s authority is the truth of God’s word (Ezek. 37:4). He exhorts his audience to hear the word of the Lord, even though they cannot hear and understand apart from the Spirit of God. However, the preacher does not know who the Spirit will enable to hear and understand. The preacher must do as he is commanded and leave the results to the Spirit of God (Ezek. 37:9). The spirit alone can quicken hearts, open deaf ears, and give sight to blind eyes.
Ezekiel saw death but preached life. He saw ruin but preached remedy. Although these conditions are prevalent, the preacher preaches life in Jesus Christ (Ezek. 37:11-14, 22-28). Ezekiel addressed the Spirit of God in verse 9. The Holy Spirit, depicted by breath and wind in Ezekiel’s vision, will be to national Israel what He is now to the individual Christian. The man of God appeals to the Spirit of God to open hearts, recognizing the Spirit’s sovereignty. He does not depend on his oratorical ability or the methods of men to regenerate those he addresses. In connection with Jesus Christ, the Spirit is breath (John 20:22). In regard to man, He is the breath of life. He speaks life to the individual God gave to Christ in the covenant of redemption. The preacher cannot control the Spirit. He is completely dependent on Him. He preaches the word and then looks to the Holy Spirit to apply the proclaimed message. Knowledge of the sovereignty of the Spirit does not prevent the preacher from doing what he is commanded.
Reception Of
The
Message Of Reconciliation
The person who has been justified by God before Divine justice will be justified by faith before his own consciousness (Rom. 5:1, 2). This justification is not before God. The faith of Romans 5:1 is on the basis of having been justified, but now we are justified before our own consciousness. This is the result of imparted righteousness; whereas, the former is on the basis of imputed righteousness. We could never be justified by faith apart from imparted righteousness. The righteousness wrought out by Jesus Christ on the cross was imparted to the elect person in regeneration, which is the act of the Holy Spirit. Having been made new creatures in Christ Jesus, we are justified by faith before our consciousness on the basis of imparted righteousness.
The use of the word “therefore” (oun) in Romans 5:1 shows that Paul was giving the conclusion of his arguments concerning righteousness, imputation, justification, and faith. He had used Abraham as an example of the life of faith. Therefore, on the basis of what Paul had given on the subject discussed in Romans 4, “...being justified [aorist passive participle of dikaioo, which means having been justified] by [ek, ablative of means, which means by means of] faith, we have [present active indicative of echo] peace with God through [dia, ablative of agency] our Lord Jesus Christ: By [dia, ablative of agency, which means through] whom also we have [perfect active indicative of echo, which means permanently have] access by faith into this grace wherein [in which] we stand [perfect active indicative of histemi, which means permanently stand], and rejoice in [epi, dative of reference, which means upon the basis of] hope of the glory of God” (Rom. 5:1, 2).
Having been justified we have peace. The basic meaning of the word “justify” (dikaioo) is to declare. The aorist tense here denotes a once for all justification. It is a completed act that is looked upon as being finished before the believer’s consciousness. Having been declared righteous by the sovereign God, justifying righteousness is revealed through faith. The justifying act of God is followed by an appropriating act of faith, which is the fruit of regeneration. Faith, which is the gift of God, is the experience of justification that results in a life of faith.
Justifying faith before the human consciousness is not passive. It is active. However, in his justification before God, the sinner is passive. God’s act initiated his action. His justification is manifested by the regenerated person’s faith. He is commanded to believe, but righteousness and justification before God are not commands. Justifying faith is not faith in one’s faith, but it is faith in Christ before our consciousness. The righteousness of God and the justification by God are understood by faith because it comes out of faith which is the gift of God. The one with God-given faith comes directly to Jesus Christ, abides in Christ, and finds His promise to be true.
There is controversy over the preposition “by” (ek), which is used in connection with faith (Rom. 5:1). Some believe it is the ablative of source. They claim that we are justified out of our faith. If it were source, it would be, having been justified out of the source of faith. On the contrary, it is the ablative of means. One is justified by means of the faith God gave him when He regenerated him. Conclusively, faith is not the ground but the instrument used before one’s own consciousness. The Roman Christians were already justified before God on the basis of the imputed righteousness of Christ on behalf of the elect.
A critical study of the word for “we have” (echo) of verse 1 will show that it is questioned by many who believe the word is spelled with the Greek character omega rather than omicron. If it were, the verb would be a present active subjunctive. There is a difference between the indicative and the subjunctive moods. The indicative mood is factual, and the subjunctive mood is the first step away from reality. The peace that the justified have is not peace that we may have, but it is peace that we have because of justification having already taken place. We are presently having peace with God through our Lord Jesus Christ through whom we also have permanent access by faith into this grace upon which we permanently stand and rejoice in hope.
Through Jesus Christ we have permanent access into this grace upon which we have permanent standing. A companion passage is Ephesians 2:18—"For through him we both have access by one Spirit unto the Father." In Christ, we have boldness and access by the faith of Him (Eph. 3:12). The Spirit of Christ—Spirit of regeneration—is the Introducer. Access comes from the introduction. The regenerate person is introduced. The grace given involves both imputed and imparted righteousness. Standing is our permanent position in Christ.
Wrapped up in the perfect tense—completed action in past time with continuing results—of the verb—"we have" of Romans 5:2, we have present and permanent position and eternal benefits. The past, present, and future are portrayed in Romans 5:1-3. Having been justified is past. We are having access as we are having peace is present. The fruition of hope, which is the glory of God, is future.
The doctrinal truths considered in the first two verses work in our lives (v. 3). Therefore, we glory in tribulation. The Greek word for tribulation is dative plural of thlipsis, which means tribulation, trouble, distress, persecution, or hard circumstances. Tribulations produce perseverance, and perseverance produces character. We can boast in tribulation, permanently “knowing” (perfect active participle of oida, which signifies permanent knowledge) that tribulation produces perseverance. The word “patience” (from hupomone) can be translated perseverance. Genuinely saved people will endure to the end. They will not go out from us because they are of us. Perseverance is not in order to be saved, but it is a manifestation of salvation. The Greek word for “experience” (dokime) can also be translated “character” (v. 4). Christian character is developed in the life of every Christian. The absence of it indicates that one has no grace. Christian character produces hope, and this hope is not disappointing (v. 5) because it has Jesus Christ as its foundation.
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The person who has been justified before God and before his own consciousness lives a life of faith. The things he does, do not justify him before God. His life of faith is the fruit of God’s already having declared him just. Justification by works follows the transition from spiritual death to spiritual life.
Life Of
Faith
Preceded By Quickening
Paul in his instruction to Titus commanded him to remind those to whom he ministered that they had been cleansed in regeneration. Therefore, they should be concerned about good works (Titus 3:1-11). Continually reminding saints of the things about which they are acquainted is an important part of the ministry. Christians need frequent remindings because we are so forgetful and neglectful. Therefore, we must never become intoxicated with fragments of Scripture. Any person who majors on just portions of Scripture without considering the whole is a heretic. Such intoxication causes blindness to the whole of Scripture. Christians love all the word of God. Those who become intoxicated with fragments will never have a clear understanding of the truths of God. Many who read and study the Scriptures have enthusiasm for certain things; but in their fervor, they lose their balance for lack of grace.
Seven qualities of a good citizen are presented in Titus 3:1-2—(1) Be subject to rulers and authorities. (2) Be obedient. (3) Be ready to every good work. (4) Be peaceable. (5) Do not be brawlers. (6) Be considerate. (7) Show humility. The evil actions of men are displayed in Titus 3:3. This is the factual portrayal of every person born in the world. Every recipient of grace has been dug from this pit and raised from this dunghill (Is. 51:1; I Sam. 2:8).
The same connective, “but,” (de) is used in Titus 3:4 and in Ephesians 2:4 to show the contrast between what we were by nature and what we are by God’s grace. Both Epistles show the transition from death to life and the justification by works before men which, follows. Both emphasize the positive and negative sides of the Christian’s walk of practical holiness. A positive attitude based on Biblical principles will cause the child of God to take a negative stand toward that which is contrary to revealed truth.
Quickening by the Spirit of God precedes good works. Having been saved by grace, we are enabled to live the Christian life. “Having been saved by grace” is the correct translation of “...by grace ye are saved [perfect passive participle of sodzo]” (Eph. 2:5). The apostle Paul spoke of a particular grace: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Eph. 2:8). In the Greek text, a definite article (te) precedes the word “grace” (dative of charis, which means grace, kindness, mercy, good will, favor, undeserved favor, etc.). There is no indefinite article in the Greek; therefore the definite article is included for a purpose. The presence of the Greek article calls attention not to general kindness, mercy, good will, favor, etc., but to a particular grace. Paul was telling the Ephesian saints, you are the ones having been saved through (dia, ablative of means) faith (ablative of pistis, which means faith, trust) and this (touto) not (ouk) out of (ek, ablative of source) you; it is the gift of God.
The word for “saved” in Ephesians 2:8 is a perfect passive participle of sodzo. In any Greek tense other than the aorist, which is point action past time, the writer always mentions details. Hence, the details are included in Ephesians 2:8. The act of God was not only complete but also perfect. This is the reason for the use of the perfect passive participle. Salvation is actual and progressive, and it will be final. The Christian can say, having been saved, I am being saved, and I will be saved. This can also be worded, “Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us” (II Cor. 1:10). We have been delivered from the guilt and penalty of sin. We are presently being delivered from the power of sin by the indwelling grace of God. We shall be delivered from the presence of sin when we are glorified. The child of God is positionally sanctified, and his progressive sanctification will continue until he is glorified. Believers are presently possessors of completed past salvation in the present. The salvation completed in the past has present continuing results. We are presently enjoying it. Glorification will be the consummation of God’s completed salvation in the elect in the future. Both “you are” and “the ones having been saved” must be connected in the translation. The Greek construction gives us what is called a paraphrastic perfect. The Greek word for “you are” (present active indicative of eimi) adds a durative force to the present aspect of one’s salvation.
Both “grace” and “faith” are God’s gifts. They are feminine gender in the Greek text. Both “this” and “gift” are neuter gender in the Greek text. The “gift” (doron) is the antecedent of the pronoun “this” (touto) because both grace and faith constitute God’s gift in salvation which is not out of you. Hence, the gift is not out of you, and the faith is not out of you. God gives both. Salvation—in the sense of being born of God—is not by grace and faith, that is, grace being God’s part and faith being our part.
We believe through grace (Acts 18:27). One does not believe and then get God’s grace. Out of God’s unmerited favor one is enabled to believe. Grace reigns in planning the salvation of the elect in the execution of the plan and in the consummation of the plan. Therefore, it is of God all the way. How can a person without faith exercise that which he does not have? The person who says “I do” to the exhortation to believe on the Lord Jesus Christ and be saved may have believed the message that he heard with his human faith. The exhorter may then seek to assure him that everything is all right. But his believing may be only a human faith and not faith which is the gift of God. This is not believing through grace. A decision does not mean one’s decision has saved him.
Since faith is God’s gift to us in our being made alive with Christ, it cannot be said that sinners must exercise faith in order to have faith. The grace of God, which is unmerited favor, cannot stand with man’s faith or anything in man. Therefore, being born of God precedes faith. “Whosoever [everyone] believeth [believing, present active participle of pisteuo] that Jesus is the Christ is born [has been born, perfect passive participle of gennao] of God...” (I John 5:1). His having been born of God is completed action in past time with continuing results. Therefore, he is continuing to believe, and he will always believe. He will never do anything but believe. God does not start something which He is unable to bring to completion (Phil. 1:6). It is of God in its beginning, continuation, and consummation. Everyone believing that Jesus is the Christ has been born of God. He does not believe in order to be born of God.
Salvation before God is not out of works in order that no one may boast (Eph. 2:9). Religionists boast of their accomplishments, but they have nothing of which to boast. However, Christians boast of what the Lord has done, is doing, and will do. We praise the Lord who enables, not the person enabled. Of Him we are a product having been created in Christ Jesus (Eph. 2:10). This is an explanation of the two preceding verses. The first part of verse 10 proves that the salvation of verse 8 is neither out of man nor out of his works. Dead sinners are incapable of any spiritual movement. A person dead in trespasses and sins cannot make a move in the direction of God because he lacks the ability. He is living physically but is spiritually dead. Therefore, he must be made alive, thus enabling him to move in the direction of God. Anyone who moves in the direction of God moves by the power of the Holy Spirit of regeneration working in him, and he lives in conformity with good works. Hence, a creative work of the sovereign God is the sinner’s only hope.
Language similar to that in Ephesians 2:10 occurs in I Corinthians 1:18-31. God has chosen for Himself the foolish things of the world to confound the wise, the weak things of the world to confound the mighty, and low things of the world and things having been despised, etc., in order that no flesh should glory in His presence. All glorying should be in the Lord. We are God’s workmanship created in Christ Jesus for the purpose of (epi, dative of reference) good works (Eph. 2:10). Good works follow having been created in Christ Jesus. There can never be a good work until one has become a new creature in Jesus Christ. A person has been made a new creature in order that he may walk in good works. Walking in the Scriptures is living the Christian life. The person born from above lives in conformity with good works.
What God has done by grace for us is recorded in Titus 3:5-7. The history of salvation is recorded beginning with verse 5. Salvation is like a stream flowing through the ages reaching an elect person here and another there. This stream has its origin in eternity where no mind can penetrate and no human tongue can bring information apart from what God has given. It is sufficient and complete. No person can tell us about it, but we have the message given to us by the Holy Spirit through men of God. Theref