Friday,April 15, 2016
The Righteousness and Justice of God, the First Adam and the Last Adam, the Doctrine of Imputations, and now our final doctrine, the
Doctrine of Justification. Point 1. Introduction; ROM 4:13-25.
If those who get what God gives them only get it by doing everything they are told to do and following the rules and regulations found in the Mosaic Law, then faith is meaningless and we must live by works.
1. This is why the law is said to be an unbearable yoke.
2. The Law reveals sin but cannot fix it.
3. The Law brings wrath upon those who follow it.
4. The purpose of the law was to increase sin.
5. Therefore, this means that Christians are not under the law.
6. Christians have been delivered from the law.
7. The law is good, perfect and holy but cannot help you to be good, perfect or holy.
8. The law which promises life only brings death through sin.
Abraham is not our racial father‑‑he is our faith father, the father of our faith.
GEN 15:6 Then he believed in the Lord; and He reckoned it to him as righteousness.
When everything was hopeless, Abraham believed anyway, deciding to live not on the basis of what he saw "he couldn't do" but on what God said "He would do."
Abraham failed twice when he lied to the Pharaoh and said that Sarah was not his wife, GEN 12:10-20, and when he lied to Abimelech, the king of Gerar in GEN 20:1-15 and said the same thing, Sarah was not his wife.
He listened to the voice of his wife Sarah who told Abraham to go and have sex with her female slave, Hagar, and bring an heir from her rather than waiting on the timing of God.
Abraham is a man after God's own heart and a man after God's own heart doesn't quit.
Abraham didn't focus on his own impotence and say, "It's hopeless, instead he focused in on God's omnipotence, and said, with God all things are possible.
His hundred‑year‑old body could never father a child nor did he consider Sarah's decades of infertility and give up.
The same thing gets said about us when we embrace and believe the One who brought Jesus to life when the conditions seemed to be hopeless.
His resurrection was the validation of the sacrifice of His spiritual death and the proof of our acceptance with God.
Abraham became a tremendous example of "the just shall live by faith."
Point 2 in the doctrine of justification is the Etymology of the word which is the origin and historical development of a word and how it was originally used in its earliest known use.
The word for justification is the noun dikaiosis which means anything pertaining to the integrity of God, His righteousness and justice.
When used for man it refers to imputed perfect righteousness. When used for God it refers to His righteousness and justice.
2CO 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.
Justified is the present-passive-participle of the Greek verb of dikaioo which means to be totally righteous before God.
Notice how all these words are closely related, dikaiosune, dikaioo , dikaios, dikaioma. etc. referring to righteousness, justice, just, justification, pointing to the integrity of God.
ROM 3:24 being justified as a gift by His grace - the present-passive-participle of dikaioo means to be totally righteous before God.
1JO 2:12 I am writing to you, little children, because your sins are forgiven you for His name's sake.
PSA 23:3 He restores my soul; He guides me in the paths of righteousness For His name's sake.
PSA 25:11 For Thy name's sake, O Lord, Pardon my iniquity, for it is great.
ISA 43:25 "I, even I, am the one who wipes out your transgressions for My own sake; And I will not remember your sins.
The word translated justified is the adjective dikaios in the original language of the Bible which means "just," or "righteous."
If God just left us to ourselves and didn't do anything about our problem of sin then He would not have been just.
The adjective dikaios means "just" or "righteous" and when used of God it refers to His integrity.
When used of man it refers to his salvation adjustment to the justice of God which means that he is "a justified one" or a righteous man.
Point 3. The definition of dikaiosune Theou translated the "perfect righteousness of God" which justifies us at the moment of salvation."
This function of divine blessing from the justice of God at salvation is called "dikaiosune Theou" or the integrity of God, or dikaioo or justification, a judicial function of the justice of God.
Justification is a judicial act of vindication, because we are born under condemnation, being spiritually dead.
The justice of God acts on our behalf pronouncing us justified, which means, having a relationship with God forever, having the perfect righteousness of God imputed to us.
Justification is the judicial act by God, whereby He recognizes we have His perfect righteousness.
HEB 8:12 For I will be merciful to their iniquities, and I will remember their sins no more.
HEB 10:17 And their sins and their lawless deeds I will remember no more.
MIC 7:18-19, Who is a God like thee, who pardons iniquity and passes over the rebellious act of the remnant of His possession? Yes you will cast all their sins into the depths of the sea.
ISA 38:17c For You have cast all their sins behind their back.
JER 31:34c, For I will forgive their iniquity, and their sin I will remember no more.
COL 2:13 He made you alive together with Him, having forgiven us ALL our transgressions,
PSA 85:2 You did forgive the iniquity of Your people; you did cover all their sin.
EZE 16:63 "I will forgive you for all that you have done"
a. Personal faith in Christ. The object of faith has all the merit.
b. The justice of God provides perfect righteousness to all who believe.
c. Then God judicially pronounces us justified, officially righteous.
Mankind can only be justified by the justice of God.
This only happens when we possess what justice possesses which is perfect righteousness.
The justice of God guards the essence of God and perfect righteousness guards the justice if God.
At salvation we receive God's perfect righteousness and His justice must recognize that very same perfect righteousness in us which He possesses.
God's perfect righteousness is the principle of His integrity. And His justice is the function of His integrity.
The justice of God can only judge sin with divine discipline but if we rebound first, the justice of God can only forgive us.
1JO 1:9 "If we acknowledge [name and cite] our sins, He is faithful and just, with the result that He forgives us our sins [our known sins] and purifies us from all unrighteousness [unknown sins]."
No perfect righteousness imputed means no justification.
God loves His perfect righteousness with His eternal love.
PSA 33:5 He loves righteousness and justice; The earth is full of the lovingkindness of the Lord.
PSA 37:28 For the Lord loves justice, And does not forsake His godly ones; They are preserved forever;
PSA 45:7 Thou hast loved righteousness, and hated wickedness; Therefore God, Thy God, has anointed Thee With the oil of joy above Thy fellows.
Justification frees the justice of God to pronounce the fact we have His perfect righteousness.
Forgiveness is subtraction, justification is addition by grace.
At the point of faith in Christ, justification is the judicial act of God whereby the imputation of divine perfect righteousness is recognized as valid for vindication.