Sermon Tone Analysis

Introduction:

I. God’s Faithfulness (vs.

28)

II.

God’s Foreknowledge (vs.

29a)

III.

God’s Formula (vs.

29b)

IV.

God’s Facilitation (vs.

30)

A. Predestined

B. Calling

C. Justification

As we consider, what is probably one of my favorite Doctrines of the Bible, we will break down the Doctrine of Justification into four separate groups that I believe that it is important that we understand.

First of all, we will start with a basic definition of Justification and then we will go into the particulars of the greatness of this Doctrine.

This is one of those Doctrines that the Grace of God is just on full display.

Now, do not get me wrong, the other Doctrines that we have looked at here are tremendous displays of the Glory and the Grace of God and Justification is no less as great and glorious.

Why?

Because it is one thing to forgive and to give sinners an eternal home in heaven; but it is another thing entirely the declare those same sinners to be righteous and it is another thing entirely to impute alien righteousness to those guilty sinners.

I trust that you will say with me at the end of this message that the Doctrine of Justification is a great and glorious Doctrine.

We will divide this into five sections so that we will be able to digest, in smaller proportions, what this Doctrine is all about.

First, we will see Justification Defined; Second, Justification Declared; third, Justification Dispensed; fourth, Justification Distinguished; and fifth, Justification Demonstrated.

Justification Defined

“Justification” is the Greek word “δικαιόω” and in its basic definition it means to render a favorable verdict.

It also carries the idea of a removal of guilt, to declare someone to be righteous.

The word was used in classical Greek to mean “to pronounce and to treat as righteous”.

Also, in classical Greek this word is used in a legal sense of things that are judged right.

So, as you can see from the usage in legal documents to its usage in the NT, is carried the idea of making things.

And as the word progressed and was used by the NT authors in relationship to God and His people, it came to mean a declaration that God has made of his people being righteous.

I can remember, as a young person growing up in Church, hearing that the word “justification” means that “God sees me just as if I had never sinned”.

And while that does demonstrate a part of what the word really means, we will get into the fact that being declared innocent (which is what that word does) and actually having righteousness are two different things entirely.

2. Justification Declared

Justification is a legal, or forensic declaration of righteousness, not an actual impartation of righteousness.

It states what God declares about the believer, not what He does to change the believer.

In fact, justification itself effects no actual change whatsoever in the sinner’s nature or character.134

It is an instantaneous change of one’s status before God, not a gradual transformation that takes place within the one who is justified.135

Legal declarations like this are fairly common in everyday life.

When a minister declares that a man and woman are husband and wife, there is an instant legal standing of the couple that is standing before him.

Seconds before, the law regarded them a two distinct individuals.

Yet, as a result of this declaration the couples status before God and society has completely changed.

And while that declaration has profound and life changing implications, nothing about the couples character or nature changes as a result of the minister’s pronouncement.

It is a legal declaration only.

Take another example.

When a jury foreman announces to the court that a defendant is not guilty, his legal status changes instantly.

Seconds before the pronouncement of the foreman, the man was considered “accused”, innocent until proven guilty.

Yet, as a result of the verdict, his status changes in the eyes of the law.

Now, the verdict of the jury does not make the man innocent or guilty; his own actions are the basis of his innocence or guilt.

Neither does it free is life from any and all evil.

The foreman’s announcement simply declares the status of the defendant before the law.

In a similar way, the justification spoken of in Scripture is God’s divine verdict of “not guilty—fully righteous” pronounced on the sinner.

In the case of justification, it is not that the accused is innocent but that another has paid in full the penalty for his crimes.

One of the disagreements over the years has been on the the nature of justification.

For example, the Roman Catholic Church teaches that justification is not forensic, but transformative.

In other words, according to Roman Catholic Doctrine, to justify does not mean to “declare” righteous, but to “make” righteous.

Now, it is true that the saving grace of God is transformative; those who are declared righteous in conversion will be progressively made righteous throughout the course of their Christian lives.

However, this progressive transformation defines the reality not of biblical justification but of sanctification.

The inevitable consequence is that the believer’s own imperfect righteousness replaces the perfect righteousness of Christ as the sole ground of justification.

Scripture attests to the fact that this is the way we must understand justification.

The Biblical writers often use the word Justification and righteous is ways that are declarative and not transformative.

In the OT, the word tsadeq is used in a judicial context.

As discussed above, judges do not make people righteous or wicked.

They perform no transformative act that infuses righteousness or wickedness into the nature or character of a person.

Instead, a judge merely declares a defendant to be righteous or guilty.

Also, notice what it says in the Proverbs.

If justification were transformative, how could it be said to make a wicked person righteous is an abomination?

To justify the wicked is not to make him righteous but to declare him righteous when he is not.

The NT further gives evidence that Justification is declarative and not transformative.

First, justification is shown to be declarative and not transformative in those instances in which God is the one said to be justified.

If the sense of justification were transformative, this would be nothing short of blasphemy, for the notion that the people and the tax collectors could have effected a positive moral transformation in God is nonsense.

All that verse means is that God’s righteousness was vindicated and demonstrated.

Second, justification is often clearly contrasted with condemnation, and condemnation obviously speaks of a legal declaration.

God’s justifying act is clearly contrasted with bringing a charge and condemning.

But to condemn someone does not mean to make someone wicked; it means to render a verdict and declare that he is wicked.

For the parallel between justification and condemnation to hold, we must also understand that justification does not mean to make righteous but to declare righteous.

Therefore, when we turn to texts that speak of God justifying the believer in a salvific sense (e.g., Rom.

3:20–28; 4:4–5; 5:1; Gal.

2:16; 3:11, 21–26; 5:4), we ought to understand them to be referring to God’s instantaneous declaration that the sinner is in a right standing before him.

These passages teach that God declares the believer to be righteous as a gift of his grace, which the believer receives by faith alone apart from works.

Now, if we stopped there, that would be great enough!

For a holy God to even declare wicked people righteous is an amazing thing, but then there is the dispensing of Justification that is even more amazing.

Next time!