Westminster on Justification

Romans 4:1-8

INTRODUCTION: The doctrine of justification by faith holds a most important place in the Christian system. It was justly termed by Luther, articulus standis vel cadentis ecclesiae—the test of a standing or of a falling Church.

THESIS: God declares us not guilty upon the basis of the finished work of Jesus Christ and received by faith.

TEXT

The Apostle Paul had presented his case that God declares people righteous on the principle of faith instead of works. If his position is true, he should be able to illustrate it from the past. This he does with Abraham.
The Rabbis taught that Abraham had a surplus of merit from his works that was available to his descendants. Paul built on that idea and agreed that, assuming that Abraham was justified by works, he had something to boast about (cf. boasting or bragging in 2:17, 23; 3:27).
Paul then turned to an authority his readers would acknowledge and asked, What does the Scripture say? He quoted Genesis 15:6, which states that Abraham’s faith in God and His promise was credited to him as righteousness.
4:4-5. The apostle then discussed the significance of this Scripture quotation. He
pointed out that a worker’s wages are what are owed him because he earned them, and are not graciously given to him as a gift. Conversely, a person who is not working but is believing on (these participles are in the pres. tense) God who justifies the wicked (asebeô, “the ungodly, impious”; cf. 5:6), his faith is credited as righteousness (cf. 4:3).

TEACHINGS

Popular medieval slogan, God will not deny his grace to those who do what lies within their power.
A modern equivalent might be, God helps those who help themselves. According to recent surveys, 87% of today’s evangelical Protestants affirm this view of salvation, with 77% agreeing with the statement that man is basically good by nature.
The Latin Vulgate, Jeromes 4th century translation of the Scriptures, had been the official translation throughout the middle ages…
Alister McGrath observes, there are 2 examples of this that are especially germane to this topic. The first example is the Vulgates rendering of the Greek word metanoiete, Repent. In the Greek, the word means to turn around or to change ones mind. However, the Vulgate translated it—“Do penance.”
its translation of the Greek word dikaiosune, which means to declare righteous. It is a legal term, a verdict. But the Latin Vulgate had translated dikaiosune with the Latin word “ to make righteous.”
There were Roman Catholic Scholars at the time of the sixteenth century Reformation that knew the original Greek, and knew that this was the wrong translation but would not depart from it.
The Roman Catholic Church, not only condemned the Protestantism, but more importantly condemned the true Gospel at the Council of Trent in 1563…
Canon 9. If anyone says that the sinner is justified by faith alone...let him be anathema…. Canon 12. If anyone says that justifying faith is nothing else than confidence in divine mercy (supra, chapter 9), which remits sins for Christs sake...let him be anathema.
Justification is a judicial act of God, and is not a change of nature (Rom 4:5)
God Justifies The Ungodly… Romans 3:20-24 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. ²¹But now the righteousness of God without the law is maifested, being witnessed by the law and the prophets; ²²Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: ²³For all have sinned, and come short of the glory of God; ²⁴Being justified freely by his grace through the redemption that is in Christ Jesus:
Rome confounds justification with sanctification, and represents justification as a physical act, consisting in the infusion of righteousness into the souls of men
JUSTIFICATION NOT MERELY FORGIVENESS – God’s Law must be satisfied perfectly.. Romans 3:25-26 whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; [26] for the demonstration, I say, of His righteousness at the present time, that He might be just and the justifier of the one who has faith in Jesus.

JUSTIFICATION NOT OF WORKS – This is where the Protestant and Catholic differ.

Shaw – 1. Because our personal obedience falls far short of the requirements of the law. The law demands obedience in all respects perfect; but "in many things we offend all."— James 3:2 For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well. . 2. Because our obedience, though it were commensurate to the high demands of the law, could not satisfy for our past transgressions. The law requires not only the fulfilment of its precept, but also the endurance of its penalty: Heb. ix. 22"Without shedding of blood there is no remission."—. 3. Because we are justified freely by grace, and grace and works are diametrically opposed.— Romans 3:24 being justified as a gift by His grace through the redemption which is in Christ Jesus; Romans 11:6 But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace. 4. Because justification by works not only makes void the grace of God, but also renders the death of Christ useless, and of no effect.— Galatians 2:21 "I do not nullify the grace of God; for if righteousness comes through the Law, then Christ died needlessly." 5. Because we are justified in such a way as excludes all boasting.—Rom. iii. 27. 6. Because justification by works is in direct contradiction to the uniform testimony of Scripture

THE GROUND OF JUSTIFICATION IS THE IMPUTED RIGHTEOUSNESS OF CHRIST –An alien righteousness –

Romans 4:6 just as David also speaks of the blessing upon the man to whom God reckons righteousness apart from works:

2 Cor. 5:21 He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him.

Philip. 3:9 and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith,

Rom. 3:21, 22. "But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets; even the righteousness of God through faith in Jesus Christ unto all them that believe."

THE INSTRUMENT OF JUSTIFICATION IS FAITH - “There is one God who will justify the circumcised by faith and the uncircumcised through faith” (Rom. 3:30). Faith is not the ground or cause of justification but the instrument by which the believer receives justification. Faith is the gift of God which lays hold of and receives what Christ has accomplished. The believer’s salvation and justification are totally a work of God.

JUSTIFICATION IS NOT A MORAL CHANGE – Roman Catholics teach, “Justification . . . is not only remission of sins but also the sanctification renewal of the inward man through the voluntary reception of the grace and gifts whereby an unjust man becomes just" Luther, Sinual iustus et peccator

CONCLUSION:

In his book Divine Lord and Savior, theologian Albertus Pieters tells about a man who was known as "Old Pete." Although he had little education, he had a good grasp of God's Word.

On one occasion when he was visiting Dr. Pieters, Old Pete made a simple yet profound observation. He said, "If God should take me to the very mouth of hell and say to me, 'Here you go, Pete; this is where you belong.' I would say to Him, 'That's true, Lord, I do belong there, but if You make me go to that place, Your dear Son Jesus Christ must go with me. He and I are one and we cannot be separated anymore.'" Every person who has trusted in the Lord Jesus for salvation has been united with Him. And that union is inseparable.

God declares us not guilty upon the basis of the finished work of Jesus Christ and received by faith