Justification, Part 5

In this part of the sermon: Martin begins by reviewing the parable of the Pharisee and Publican (Luke 18:9-14) as the foundation for understanding justification. He reiterates the definition of justification…

The entire parable of the Pharisee and the Publican serves as the central example, illustrating two contrasting approaches to seeking acceptance before God: self-righteousness versus humble plea for mercy.

And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at naught. Two men went up into the temple to pray, the one a Pharisee and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican. I fast.

0:34 - 1:07 Read in full sermon

In this part of the sermon: The sermon transitions to the 'grounds' of justification, asserting that it is found solely in Christ's perfect obedience and full satisfaction, not in anything within or done by…

The analogy of a 'room' is used to illustrate how a man's view of justification can be judged: the Pharisee fills the room with his own virtue, leaving no space for Christ, while the Publican acknowledges an empty room, looking wholly to Christ.

or anything done by us, that ground is found wholly in another, and that other is the Lord, Jesus Christ. And we emphasized that note, and I trust something of it still rings in our hearts. You can always judge whether or not a man's view of justification is biblical by asking the question, what place does Christ have in his scheme of justifying grace? As you consider the Pharisee, it's obvious there was no room for Christ.

8:01 - 8:36 Read in full sermon

Driving home: It is much more accurate to think of the obedience of Christ's life and the obedience unto death, forming the ground of our righteousness and the basis of our acceptance.

Martin critiques the terms 'active' and 'passive' obedience, arguing they inaccurately suggest Christ was passive in death, whereas his offering of himself was an act of the highest activity.

His passive obedience is the description given of His work distinctly as sin-bearer upon the cross. So that when He was giving Himself up to death, in that sense they say He was the recipient of divine wrath. There was a passive obedience. Now, I have no quarrel with the concept that is conveyed by those terms, but I do have great quarrel with the inaccuracy of the terminology.

10:49 - 11:20 Read in full sermon

In this part of the sermon: The sermon then presents scriptural proof for Christ's 'full satisfaction' through his death. Key passages include 2 Corinthians 5:19 (Christ 'made to be sin for us'), Galatians…

Isaiah 53 is described as if God gave the prophet a vision of the cross and then an interpretation, emphasizing the graphic and prophetic nature of Christ's suffering and satisfaction.

For it is written cursed is everyone that hangeth on a tree. And then back to the Old Testament Isaiah 53. That graphic description of the evangelical prophet Isaiah in which one would almost think God gave him a vision of the cross of Christ and sat him down in front of it as a witness to write what he had seen. And then he backed off and gave to that prophet an interpretation of the significance of those sufferings.

22:32 - 23:09 Read in full sermon

Driving home: His perfect obedience may I say it reverently forced the confession of his Father? a true truthfulness that confession ah dear one thing if somehow I get so related to Christ that that perfect obedience is seen as put to…

A quote from Professor Murray is used to explain that Christ's perfect obedience 'forced the confession of his Father's truthfulness,' meaning God is constrained to declare 'well pleased' with those invested in Christ's righteousness.

but also the perfect obedience of his Son. When the Father saw the perfect obedience of his Son what was he led to explain? This is my Son in whom I am well pleased His perfect obedience may I say it reverently forced the confession of his Father? a true truthfulness that confession ah dear one thing if somehow I get so related to Christ

25:17 - 26:01 Read in full sermon

Driving home: His perfect obedience may I say it reverently forced the confession of his Father? a true truthfulness that confession ah dear one thing if somehow I get so related to Christ that that perfect obedience is seen as put to…

The resurrection is presented as God's non-verbal declaration of 'I'm pleased' with Christ's finished work, akin to his verbal declaration at Jordan, vindicating Christ's satisfaction of the law.

that that perfect obedience is seen as put to my account Almighty God is constrained to say of a poor hell-deserving sinner with him I am well pleased that's what Professor Murray is driving at here that righteousness. When Jesus cried, it is finished. Made full satisfaction to all the demands of God's law. God didn't speak immediately to say, I'm pleased. He waited three

26:01 - 26:37 Read in full sermon

The point: Examine your heart to see if the Holy Ghost has made real to you that the ground of justification is all in Christ, in his perfect obedience and full satisfaction.

Another quote from Professor Murray emphasizes that God 'cannot but accept into his favor those who are invested with the righteousness of his own son,' highlighting the certainty of acceptance for the justified.

Professor Murray, I believe had these biblical concepts in mind when he said, God cannot but accept into his favor those who are invested with the righteousness of his own son. While his wrath is revealed from heaven against all unrighteousness and ungodliness of men, his good pleasure is also revealed from heaven upon the righteousness of his well beloved and only begotten those justified may well exult in the words of the prophet, quoting from Isaiah 45 24 and 25. Surely shall one say, in the Lord have I righteousness and strength. In the Lord shall all the seed of Israel be justified and sh...

27:32 - 28:13 Read in full sermon

Driving home: If the understanding be muddled here, it is impossible that such should be sound in the faith.

John Bunyan's statement, 'if the understanding be muddled here, it is impossible that such should be sound in the faith,' underscores the critical importance of correctly understanding the doctrine of imputation.

the possession of this? It is by God imputed unto them. John Bunyan said concerning this concept of the method of justification by imputation, he says if the understanding be muddled here, it is impossible that such should be sound in the faith. That's the tinker.

33:17 - 33:40 Read in full sermon

Driving home: If the understanding be muddled here, it is impossible that such should be sound in the faith.

The common experience of someone 'imputing motives' to you that are untrue is used to explain that imputation means crediting or putting something to someone's account, not actually putting it into them.

credit something to someone. To put something to someone's account. Now I know something that gets all of us very upset. When you do something and your motive is absolutely above board and somebody completely misconstrues it and word gets back to you and you say, well that was unkind. They're imputing motives

35:16 - 35:34 Read in full sermon

Driving home: His righteousness is not imparted in justification, but imputed to us. It does not cure our corruption, but it covers our nakedness. It is not infused into us, but it is reckoned to us.

An extended quote from Plummer meticulously distinguishes imputation from impartation, infusion, or inherent righteousness, clarifying that Christ's righteousness is 'reckoned to us' and 'set down to our account' rather than curing our corruption.

He reckons the righteousness of Christ as being ours. Let me quote from Plummer, an excellent treatise on the doctrine of justification, who says, the end of his life, that is Christ's life, here on earth, was that he might, might be the end of the law for righteousness to everyone that believeth. His righteousness is not imparted in justification, but imputed to us. It does not cure our corruption, but it covers our nakedness.

36:28 - 37:03 Read in full sermon

Driving home: His righteousness is not imparted in justification, but imputed to us. It does not cure our corruption, but it covers our nakedness. It is not infused into us, but it is reckoned to us.

The analogy of entering the kingdom of God is used to show that without a perfect, imputed title, one would be a 'presumptuous intruder' or compromise God's justice, emphasizing the necessity of Christ's righteousness.

It does not give us a fitness for heaven, but a title to heaven. This righteousness imputed is not Christ's work in us, but his work and suffering for us, which give us an indefeasible title to the privileges of the sons of God. To enter the kingdom of God without a right and a title would make us stand before him as presumptuous intruders, called by Christ thieves and robbers who had climbed up some other way. To enter it with a title less perfect than the law requires would be exalting the mercy of God at the expense of the justice of God, and relaxing all the bonds of God's moral

37:22 - 38:06 Read in full sermon

Driving home: But how can it be reckoned mine when it's not mine? Ah, it's reckoned mine when that same God in the mighty working of his power takes me out of Adam and unites me to his own dear son, Jesus Christ our Lord.

Two stanzas from a hymn quoted in Hodge's Theology are used to beautifully articulate the 'mystery of the great exchange,' where Christ's righteousness becomes ours and our sin becomes his, through union with him.

Hence, every true child of God, in some little measure, has a grasp upon that mystery we sang about earlier tonight, the mystery of the great exchange, oh, mystery of love divine. Thy portion mine, ours thine. There is a beautiful hymn quoted in Hodges Theology of all places,

42:58 - 43:21 Read in full sermon

The point: Examine if you are a new creature, if God has so overhauled you that you recognize a profound, unexplainable change in yourself.

Martin shares a personal anecdote of crying while hearing a report of Christ saving people, using it as evidence of being a 'new creature' and the wonder of God's transformative work in his own life.

you there are times when it sweeps over me as it did this morning. I sat here on this platform hearing that thrilling report from Irving Millett. It felt like a, some kind of a I don't know what, sitting here crying my full head off. And I asked myself, what in the world has happened to me that I'd sit here crying a grown man with all my marbles to hear someone tell me what Christ has done in saving people.

46:49 - 47:17 Read in full sermon