It take the Trinity

 “It needs the Trinity to make a Christian! And when you have got a Christian, it needs the Trinity to make a prayer! You cannot pray a single prayer aright without Father, Son and Holy Spirit.”

—1892, Spurgeon

Theology of the Cross (chatgpt)

 according to chatgpt:

Martin Luther's "Theology of the Cross" is a fundamental concept in his theology and a key aspect of his theological thought. It is important to understand this concept in the context of Luther's life and the religious landscape of his time.

Martin Luther was a 16th-century German theologian and the key figure in the Protestant Reformation. He challenged the teachings and practices of the Roman Catholic Church, leading to significant changes in Western Christianity. The "Theology of the Cross" is one of the central ideas that emerged from his theological writings.

Here is a comprehensive explanation of what Martin Luther's "Theology of the Cross" means:

Contrast with the "Theology of Glory": Luther introduced the concept of the "Theology of the Cross" in contrast to what he called the "Theology of Glory." The "Theology of Glory" represented the dominant medieval religious thinking, which emphasized human achievements, good works, and the pursuit of earthly success as a means of reaching God and finding salvation. In contrast, Luther argued that the true Christian understanding of God and salvation must begin with a different perspective.

The Hidden God and the Revealed God: Luther believed that there are two ways of understanding God. The first is what he called the "hidden God," which is beyond human comprehension and hidden from human reason. This hidden God operates in ways that are often contrary to human expectations. The second is the "revealed God," which is God as He has chosen to make Himself known through His Word and, most importantly, through Jesus Christ.

The Theology of the Cross vs. the Theology of Glory: Luther argued that the true knowledge of God comes not through human achievements or efforts but through the Cross of Christ. He asserted that God is most fully revealed in the suffering and death of Jesus on the Cross. This is a stark departure from the "Theology of Glory," which seeks to find God in human accomplishments and worldly success.

Paradox of the Cross: Luther emphasized the paradox of the Cross. On the surface, the Cross appears to be a symbol of weakness, failure, and suffering. However, Luther saw in the Cross the ultimate display of God's love and power. It is through Christ's crucifixion that God's redemptive work is accomplished, and humanity is reconciled with God.

Justification by Faith Alone: The "Theology of the Cross" is closely linked to Luther's doctrine of justification by faith alone (sola fide). Luther argued that it is through faith in Christ's atoning work on the Cross that individuals are justified and receive the gift of salvation. This is in contrast to the works-based righteousness emphasized by the Catholic Church of his time.

Embrace of Suffering and the Cross: Luther encouraged believers to embrace the challenges and sufferings of life, recognizing that these experiences can lead to a deeper understanding of God's grace. Through suffering, individuals can draw closer to God and find comfort in Christ's suffering on the Cross.

The "Theology of the Cross" Today: Luther's "Theology of the Cross" continues to be a significant theological concept in Protestant Christianity. It highlights the centrality of Christ's sacrificial death and the importance of faith in understanding God's grace and salvation.

In summary, Martin Luther's "Theology of the Cross" represents a radical shift in theological thinking, emphasizing the centrality of Christ's crucifixion as the ultimate revelation of God's love and the means of salvation. It contrasts with the prevailing emphasis on human achievements and worldly success in medieval Christianity, pointing believers toward a deeper understanding of God's grace through faith in Christ. This concept remains influential in Protestant theology to this day.

Loving God by Knowing God

 There are four points in this material I am trying to emphasize. Great quote!!

1) Now, remember, we never make ourselves love Christ more by flogging ourselves for not loving Him more.

2) We come to love those better whom we love by knowing them better,

3) not by talking to ourselves about the duty of loving them,

4) for love and duty, somehow or other, do not work well together.

Charles H. Spurgeon (1834 – 1892)

Trials are Appointments

 Your trials, Christian,

are not accidents stemming

from an uncontrolled cosmos.

Your trials are appointments

from a holy God who loves you

and is purifying you.

OWEN STRACHAN

@MISSIONALWEAR

Postmill Notes

Someone's Notes on Postmill 

The Kingdom Of God

When?

Mark 1:15 (At hand in 1st century)

Matthew 12:28-29 (28 shows kingdom is now, 29 shows Satan is bound)

Hebrews 12:28- We are receiving (present active participle-now and not yet-) a kingdom that cannot be shaken

Acts 2:29-35 (Davidic Covenant fulfilled via resurrection)

Acts 28:31 (Paul preaches the Kingdom of God)

Matthew 28:18 (Christ has all authority)

Acts 1:9- Daniel 7:13-14 (Christ inherits the Kingdom *See also Psalm 2:6-8*)

Daniel 2:44 (The eternal Kingdom is set up during the Roman Empire)

Hebrews 12:22 (Have come to Mt. Zion which is Heavenly Jerusalem *Isaiah 2, Psalm 2:6*

Psalm 110:1 (1 Corinthians 15:25 Christ is reigning now and will reign until all enemies are places under His feet, 5000 other verses speak of Christ being at the Father's right hand.)

Psalm 2 (Begins fulfillment at resurrection *see Acts 13:32-33 and Romans 1:4)

What's it like?

Daniel 2:35 (Starts small covers the Earth)

Isaiah 9:7 (increase of his government knows no end)

Matthew 13:31-33 (starts small but covers Earth)

Isaiah 2:1-4 (Begins with nations flowing to God bc they are drawn *John 12:32* and results in a time of peace on the Earth)

Psalm 22:27-28 (After the crucifixion, all the ends of the Earth worship God because He is King *Matthew 28:18-19*)

Psalm 72 (Christ's glory shall cover the Earth)

Psalm 110:1- 1 Corinthians 15:22-27 *Acts 1:9, Hebrews 1:13, Daniel 7:13-14, Colossians 3:1, Ephesians 1:20, and tons more* (Christ died for His people, *ascends* reigns UNTIL he places everything under His feet, lastly destroys death and delivers the Kingdom to the Father)

Genesis 22:17-18 (Descendants numerous as stars and sand on seashore. Abrahamic Covenant fulfilled in Christ. All who believe are Abraham's children *Galatians 3:7, 28-29*)

Isaiah 42:1-7 quoted in Matthew 12:15-21 (Christ, the better Israel, is a light for the nations and brings justice to the nation's in a gradual peaceful almost imperceptible way *v.3*)

Isaiah 61 quoted in Luke 4:18-19 (The Spirit of the Lord is upon me to bring good news to the poor, bind up broken hearts and proclaim liberty to the captives. Verse 6 we are made priests of God *1 Peter 2:9*. Verse 11 God causes righteousness and praise to sprout up among the nations like a garden produces its fruit *slowly*)

Isaiah 52:10 (Verse 7 says how beautiful are them that bring the good news *Romans 10:15* results in Jerusalem being redeemed and all the ends of the Earth seeing the salvation of God.)

Isaiah 52:15 (Connects to Isaiah 53. After the crucifixion *verse 13 and 14* He sprinkles many nations)

Ezekiel 47 parallels Revelation 22 (The new temple, Christ, causes water or the Spirit to go forth and it cleanses the sea and only a few marshes are left unclean. Sea represents Gentiles in a lot of prophetic literature)

Isaiah 11:1-10 (Christ comes and brings justice, equity and peace) Isaiah 11:11-16 commentators see V. 11-16 as picturing God saving all of His elect and picturing a royal conquest through the spread of the Gospel. This txt is quoted in Romans 15:12

Revelation 5:10-11 ( Christ receives the scroll which is His deed of rulership or inheritance *Psalm 2:6* and He makes us a kingdom of priests *1 Peter 2:9 and Revelation 1:5-6* and the saints reign ON THE EARTH)

Genesis 49:8-10 Christ is the lion of the tribes of Judah who is the ultimate king. He shall rule and to him will be the obedience of the people (Greek septuagint says ethnon which is the same Greek word found in Matthew 28:19). So, the Kingdom shall result in nations being obedient to Christ.

CONCLUSION:

REV 20 EXEGESIS

V.1 angel descends with key to abyss *Revelation 1:18*

V.2 and 3 Satan is bound for 1000 years

*Mark 3:27, Matthew 12:28-29*

1000 years is a symbolic number *2 Peter 3:8, Psalm 50:10, Psalm 84:10, Psalm 90:4, Psalm 105:8* (Daniel 7:10 makes it clear that 1000 is a symbolic number meaning a lot unless only 100,000,000 were a part of the judgment referenced there.)

V. 4 Saints die and go to Heaven as a result of Christ's resurrection they reign in Heaven with Christ.

V.5 The reprobate do not experience the blessedness of life with Christ in Heaven. This may also mean the rest of the dead spiritually do not take part in the first resurrection via regeneration.

V.6 Taking part in the first resurrection refers to regeneration. Some have died and went to Heaven because of Christ's resurrection. Others are "alive" through taking part in Christ's resurrection *Romans 6:4, Ephesians 2:5-6, Colossians 2:12*. This passage shows the contrast between spiritual and physical resurrection in a parallel way to John 5:25 and John 5:29. It is clear that the saints reign from Heaven and Earth *Revelation 5:10*.

V.6 because the saints have taken part in the first resurrection we are a kingdom of priests *1 Peter 2:9, Revelation 5:10* and reign with Christ on Earth. Furthermore, we have no fear of the Lake of Fire which is the second death.

V.7-10 refers to the great rebellion after Christ's reign reaches its peak. After the fulness of the Gentiles have come in and the Jews return to Christ, Satan is given authority to deceive the nations. This may occur through the power of the man of lawlessness in 2 Thessalonians 2. Admittedly, most Postmills believe the man of lawlessness to be in the past but I see no reason for that to be a necessity. The result is Christ returns to crush His enemies *2 Thessalonians 1:8* and cast them in the lake of fire.

The Premillennial position is impossible because:

1. Matthew 13 and 25 state that upon Christ's return we will immediately go into the eternal state. Christ's people to eternal.life the unregenerate into eternal damnation.

2. Romans 8 connects the glorification of believers to the renewal of the Earth. Therefore, Christ can't return and reign for 1000 years on earth over glorified believers and unglorfied unbelievers.

3. In Revelation 19 the unbelievers are all slaughtered. The premills take Revelation to be chronological. So where do the unbelievers come from in Revelation 20?

4. Acts 2 connects Christ's resurrection to the fulfillment of Davidic Covenant.

5. Matthew 12 and Mark both teach that the strong man is bound, Christ is reigning now and the Kingdom of God is here.

6. 1 Corinthians 15 says that the last enemy to be destroyed is death which occurs at Christ's return. However, the Premills still have people dying in the millennium which occurs after Christ's return.

7. John 5:29 speaks of 1 physical resurrection whereas the premills have 2.

8. Christ tells us that His Kingdom isn't a literal earthly kingdom in John 18:36.

9. The imminent return of Christ is not taught in Scripture (Matt. 25 bring a lot of oil, 2 Thessalonians 2:1-4 *the man of lawlessness must be unleashed at the end of the millennium first*)

Efficient Cause of Our Justification

 What is the efficient cause of our justification?

The whole Trinity. All the persons in the blessed Trinity have a hand in the justification of a sinner: opera Trinitatis ad extra sunt indivisa. God the Father is said to justify. 'It is God that justifieth.' Rom viii 33. God the Son is said to justify. 'By him all that believe are justified.' Acts xiii 39. God the Holy Ghost is said to justify. 'But ye are justified by the Spirit of our God.' I Cor vi ii. God the Father justifies, as he pronounces us righteous; God the Son justifies, as he imputes his righteousness to us; and God the Holy Ghost justifies, as he clears up our justification, and seals us up to the day of redemption.

-Thomas Watson

Appropriation, or applying Christ to ourselves. A medicine, though it be ever so sovereign, if not applied, will do no good. Though the plaster is made of Christ's own blood, it will not heal, unless applied by faith; the blood of God, without faith in God, will not save. This applying of Christ is called receiving him. John 1:12. The hand receiving gold, enriches. Just so, the hand of faith, receiving Christ's golden merits with salvation, enriches us.

-Thomas Watson

We draw Near through Christ, because in Christ He drew near to us.

 "From where do we derive the confidence to walk with God, particularly our God, who is "a consuming fire" (Hebrews 12:29)? Was there not such fear among His people of old that seeing God was believed to be unbearable, leading to certain death? Can anyone, without extreme horror, contemplate the dreadful appearance God made to them on Mount Sinai? Even Moses, their mediator, said, "I tremble with fear" (Hebrews 12:21), and all the people said, "Do not let God speak to us, or we will die" (Exodus 20:19). Even though individuals may have notions of God's goodness and kindness, when faced with the revelation of His glory, they tremble with fear and astonishment. Has this not been the case even with His choicest saints (Habakkuk 3:16; Isaiah 6:5; Job 42:5-6)? Where, then, do we find the audacity to walk with God? The apostle will answer this for us in Hebrews 10:19: "We have confidence to enter the holy places by the blood of Jesus." Similarly, Ephesians 3:12 states, "In him we have boldness and access with confidence." Rather than standing at a distance like the people during the giving of the law, we draw near to God with boldness, and this is possible because of one reason: The fear and terror of God are a result of sin. Adam did not consider hiding himself until he had sinned. The guilt of sin on our conscience and the common notion ingrained in our hearts that God is a righteous avenger cause us to dread His presence, fearing that He has come to bring our sins to remembrance. However, by His sacrifice and atonement, the Lord Jesus has removed this conscience of sin, along with the dread of God's revenge on its account. He has taken away the sword of the law that condemns us, granting us great boldness before God. He now reveals Himself not as a vengeful Judge but as a tender, merciful, and reconciled Father. Moreover, while we naturally possess a spirit of bondage that torments us with numerous fears, Jesus takes it away and grants us the Spirit of adoption. Through this Spirit, we cry out, "Abba, Father," and confidently and graciously behave as children. "Where the Spirit of the Lord is, there is freedom" (2 Corinthians 3:17), specifically freedom from all the dread and terror associated with the administration of the law. Since there is no sin that God will more severely avenge than any audacity displayed by individuals outside of Christ, there is no grace more pleasing to Him than the boldness He grants us through the blood of Jesus."

-John Owen

REPENTANCE RENOUNCES; FAITH GOES OUT

 THOMAS WATSON Self-renunciation. Faith is going out of one's self, being taken off from our own merits, and seeing we have no righteousness of our own. "Not having my own righteousness." Self-righteousness is a broken reed, which the soul dares not lean on. Repentance and faith are both humbling graces; by repentance a man abhors himself; by faith he goes out of himself. As Israel in their wilderness march, behind them saw Pharaoh and his chariots pursuing, before them the Red Sea ready to devour; so the sinner behind sees God's justice pursuing him for sin, before, hell ready to devour him; and in this forlorn condition, he sees nothing in himself to help—but he must perish unless he can find help in another.

Quotes from Luther

 Luther: We, on the other hand, teach and comfort an afflicted sinner this way: “Brother, it is impossible for you to become so righteous in this life that your body is as clear and spotless as the sun. You still have spots and wrinkles (Eph. 5:27), and yet you are holy.” But you say: “How can I be holy when I have sin and am aware of it?” “That you feel and acknowledge sin—this is good. Thank God, and do not despair. It is one step toward health when a sick man admits and confesses his disease.” “But how will I be liberated from sin?” “Run to Christ, the Physician, who heals the contrite of heart and saves sinners. Believe in Him. If you believe, you are righteous, because you attribute to God the glory of being almighty, merciful, truthful, etc. You justify and praise God. In short, you attribute divinity and everything to Him. And the sin that still remains in you is not imputed but is forgiven for the sake of Christ, in whom you believe and who is perfectly righteous in a formal sense. His righteousness is yours; your sin is His.”

Martin Luther, Luther’s Works, Vol. 26: Lectures on Galatians, 1535, Chapters 1-4, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 26 (Saint Louis: Concordia Publishing House, 1999), 233.

THE SERVER NOT THE CHEF

 The preacher needs to realize that God’s Word is not the preacher’s word. He is to recognize himself as a messenger, not an originator. He is a sower, not the source. He is a herald, not the authority, He is a steward, not the owner, He is the guide, not the author. He is the server of spiritual food, not the chef.

~John MacArthur

Possession of Faith versus of Profession of Faith

 You are not justified by a profession of

faith. You are justified by a possession

of it. You can't manipulate that. Only the

Holy Spirit can convert. Only the Holy

Spirit can change the disposition of the

soul and regenerate that person who is

dead in sin and trespasses. We can't force

that. And when we do? We put people

at everlasting peril by giving them a false

sense of security! RC Sproul

Faith is not giving but receiving.

 Cast away all idea of work, or merit, or doing or performing, or paying, or giving, or buying, or labouring, in the act of believing on Christ.

Faith is not giving, but taking, — not paying, but receiving— not buying, but being enriched. —JC Ryle, Old Paths, Pg. 160

Predestination Must Be Taught

 

"..the doctrine of God's eternal predestination is

so necessary to the Church of God, that, without

the same, can faith neither be truly taught,

neither surely established: man can never be

brought to true humility and knowledge of

himself: neither yet can he be ravished in

admiration of God's goodness, and so moved to

praise him as appertaineth."

John Knox

Another Kovach Post on Justification

 SUMMARY OF THE DOCTRINE OF JUSTIFICATION

The Scripture doctrine of justification may be briefly summed up in the following particulars.

1. It is God who justifies.

2. Justification is wholly gratuitous, without merit and without any works of our own, as its ground.

3. The merit of Christ, as Mediator, expressed in Scripture by his righteousness, his obedience, his blood, his death, his life, his sacrifice—is the true and only meritorious ground of a sinner's pardon and acceptance.

4. The justification of the ungodly includes the remission of sins, by which often it is expressed in Scripture; but it also includes their acceptance as righteous, for the sake of Christ's perfect righteousness reckoned to their account.

5. Justification is by faith, as the instrument of union to Christ, and the reception of his righteousness.

6. The faith which justifies is always a living, operative, fruitful faith. No one is justified by a faith which is alone, or unattended with good works.

7. Justification and sanctification, though inseparably connected, and equally necessary to salvation, are nevertheless distinct blessings of the new covenant; and the latter is the only certain evidence of the possession of the former.

8. Justification takes place at the moment of believing, and is as perfect at once as it can ever be, and there can be no place for a second justification in the sight of God, and in relation to his law; but there is a manifestation of the genuineness of our faith and sincerity of our profession, both in this world and at the day of judgment, which is also sometimes called justification.

9. No plan of justification which does not make a complete provision for the satisfaction of all the demands of law and justice, is honorable to God or agreeable to Scripture. By this single test may all erroneous theories of justification be tried and condemned.

The importance of the doctrine of a sinner's justification before God, is not exceeded by that of any other in the whole circle of divine truth. Without justification it is evident that no man can be saved. It is then a vital subject. Eternal life is involved in it. For let it be considered, that there is here no middle ground. He who is not in a state of justification must be in a state of condemnation; and if he continues in that state, he must perish forever. One unpardoned sin will sink the soul to hell. What then must be the condition of sinners who are pressed down with the guilt of innumerable transgressions? Justification must never be considered without reference to the believer’s union with Christ. The justified person is found “in Christ” (Phil 3:8-9). Union with Christ is central to the believer’s whole salvation from effectual calling to glorification and justification is one of the crucial elements and must never be isolated from the rest (Rom 8:30). This does not make superfluous the truth concerning the imputation of Christ’s righteousness. The imputation of Christ’s righteousness not union with Christ is the ground of our justification. Justification is based not only upon the Spirit’s work of regeneration and renewal but more importantly on the person and work of Christ. He is the Suffering Servant of whom Isaiah prophesied. The guilt of God’s people was transferred to him and he paid the price by receiving the punishment due, and the obedient Servant’s righteousness was transferred to them so that they were accounted righteous (Isa 53:5-6,11). This is the wondrous exchange that Luther found so precious: Christ takes our sins and he gives us his righteousness. God is able to pardon the ungodly on the grounds of Christ’s redemptive death. (Rom 3:24-26). He paid the penalty and made full satisfaction for every believer’s sins. God considered their sin as belonging to Jesus, his Son, who was sinless, and on the cross he endured the awful consequences (1Pet 2:24). God made him who knew no sin to be sin for us (2Cor 5:21a). Secondly, he is able to pronounce the ungodly righteous because they are given Christ’s righteousness. This is the righteousness from God which consists of Christ’s obedience to the Father in life and death (2Cor 5:21b; Phil 2:7-8; 3:9). As all humanity were constituted sinners in Adam so in Christ believers are constituted righteous (Rom 5:18-19). The clothing metaphor is often used in Scripture to signify the believer’s standing in the righteousness of Christ (Gen 3:21; Isa 61:10; Matt

Quotes on Justification

 Thomas Watson quotes on justification by faith:

* "God does not justify us because we are worthy, but by justifying us make us worthy."

* "It is absurd to imagine that God should justify a people and not sanctify them, He should justify a people whom He could not glorify."

* "Justification is not an act of making us righteous, but of declaring us righteous."

* "Faith is the hand that receives Christ, and the eye that sees Him."

* "Justification is the work of God, not the work of man."

* "We are justified by faith alone, not by faith plus works."

* "Justification is the foundation of our salvation, and it is the ground of our assurance."

* "Justification is the beginning of our sanctification, and it is the source of our hope."

These quotes highlight the importance of justification by faith in the Christian faith. They emphasize that justification is not something that we earn by our own works, but is something that is given to us by God through faith in Christ. This justification is the foundation of our salvation and the source of our assurance.

Here are some A. W. Pink quotes on justification by faith:

* "Justification is not a process, but an instantaneous act of God whereby He declares the ungodly righteous in His sight, not for anything wrought in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone."

* "Justification is not the making of us righteous, but the declaring us righteous. It is not the imparting of a new nature, but the reception of a perfect righteousness into our account."

* "Justification is not a matter of degree, but of absolute perfection. We are either justified or not justified; there is no middle ground."

* "Justification is the ground of our acceptance with God. It is the basis upon which we stand before Him as His children."

* "Justification is the foundation of our hope of eternal life. It is the assurance that we have been forgiven our sins and will one day be with God in heaven."

These quotes emphasize the importance of justification by faith in the Christian life. They teach that justification is an act of God's grace, not something that we can earn or achieve. It is the basis of our acceptance with God and our hope of eternal life.

Some quotes on justification by faith:

* **John Calvin:** "We are justified, not by works, but by faith in Jesus Christ, who suffered and died for our sins, and rose again for our justification."

* **John Owen:** "Justification is God's act of declaring us righteous, not on the basis of our own works, but on the basis of the perfect righteousness of Jesus Christ imputed to us by faith."

* **Thomas Watson:** "Justification is not the making of us righteous, but the accounting of us righteous; not the infusion of righteousness into us, but the imputation of the righteousness of Christ to us."

* **William Gurnall:** "We are justified, not by giving anything to God, but by receiving from God what Christ has done for us."

* **Richard Sibbes:** "Justification is the greatest act of God's grace, whereby He makes us righteous in His sight, not for anything in us, but for the sake of Jesus Christ."

These are just a few examples of the many quotes on justification by faith. These quotes emphasize the importance of faith in Christ as the only means of justification before God. They also stress that justification is a gift of God's grace, not something that we can earn by our own works.

Some quotes on justification by faith from John Owen:

* "Justification is an act of God's free grace, wherein he pardoneth all our sins, and accepts us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith." (The Doctrine of Justification by Faith)

* "We are justified by faith alone, but not by that faith which can be alone. Alone respects its influence unto our justification, not its nature and existence." (The Doctrine of Justification by Faith)

* "Justification is not only the forgiveness of sins, but also the communication of Christ's righteousness unto us, so that we are reputed righteous in God's sight, as if we had never sinned." (The Doctrine of Justification by Faith)

* "Justification is not a work of man, but a work of God; it is not something that we earn or deserve, but something that is freely given to us by grace through faith." (The Doctrine of Justification by Faith)

* "Justification is the foundation of all Christian life and experience. It is the basis of our assurance of salvation, and it is the source of our strength to live a holy life." (The Doctrine of Justification by Faith)

These quotes highlight the importance of justification by faith in Owen's theology.

Spurgeon quotes on justification by faith in a professional tone:

* "Justification by faith is the grand central artery of the Christian system. It is the mainspring of all our hopes, the foundation of all our joy, and the root of all our comfort."

* "Justification by faith is the most glorious truth that ever shone upon a darkened world. It is the sun of righteousness, which brings light and life to the soul."

* "Justification by faith is not a mere legal fiction, but a real and substantial change in the condition of the sinner. It is a change from guilt to innocence, from condemnation to acquittal, from death to life."

* "Justification by faith is not a work of our own, but a free gift of God's grace. It is not something that we earn, but something that we receive by faith."

* "Justification by faith is the only way to be saved. There is no other way to be reconciled to God and to obtain eternal life."

These quotes highlight the importance of justification by faith in the Christian faith. Spurgeon emphasizes that justification is not a work of our own, but a free gift of God's grace. It is the only way to be saved and to obtain eternal life.

Concise Meaning of Justification

Justification is not something that occurs in man, nor is it a process. It refers to the legal, judicial and forensic declaration of God. “It is to declare forensically that the demands of the law as a condition of life are fully satisfied with regard to a person, Acts 13:39; Rom. 5:1, 9; 8:30-33; I Cor. 6:11; Gal. 2:16; 3:11.”2 The ground of justification is Christ’s sacrificial death and perfect obedience to the law (i.e., “the righteousness of God,” Rom. 3:21).

When a man by faith lays hold of Jesus Christ and His merits, God imputes that person’s guilt for sins past, present and future upon Christ on the cross. God also imputes Christ’s perfect righteousness to that sinner. The Father then declares that man righteous or just in the heavenly court. Because Christ has removed the guilt of that man’s sins past, present, and future legally before God, it is as though that man never committed sin. He is white as snow (Isa. 1:18). His record is perfect. Judicially, he is just as righteous and perfect as Jesus Christ. Since Christ’s perfect obedience is imputed to him, he has eternal life because Christ merited it for him."

Here is the explanation of our justification by faith alone: faith is the instrument which receives Jesus Christ and, consequently, which receives His righteousness, that is to say, all perfection. When therefore, after St. Paul (Rom 1: 17 ; 3:21-27 ; 4:3 ; 5:1 ; 9:30-33 ; 11:6 ; Gal 2:16-21 ; 3:9 ,10 ,18 ; Phil 3:9 ; 2 Tim 1:9 ; Titus 3:5 ; Heb. 11:7 we say that we are justified by faith alone, or freely, or by faith without works (for all these ways of speaking give the same sense), we do not say that faith is a virtue which makes us righteous, in ourselves, before God. For this would be to put faith in the place of Jesus Christ who is, alone, our perfect and entire righteousness.

But we speak thus with the Apostle, and we say that by faith alone we are justified, insomuch as it embraces Him who justifies us, Jesus Christ, to whom it unites and joins us. We are then made partakers of Him and the benefits which He possesses. These, being imputed and gifted to us, are more than sufficient to make us acquitted and accounted righteous before God.

Theodore Beza (1519-1605) FAITH---------------------------------------------------------------

FAITH...the "Hand that Receives"...

...Faith is essential as it alone unites a sinner to Christ, but faith is not conditional in any meritorious sense.. is it proper to regard faith as the "hand" that receives Christ? Isn't the natural man being attributed some ability by this metaphor? since faith is always both God's gift (Ephesians 2:8) and God's work ("This is the work of God, that ye believe on him whom he hath seen" [John 6:29]), how can faith be designated as a "hand"?

The natural man indeed has no ability to reach out to accept the salvation of God in Christ. The natural man is dead in trespasses and sins (Ephesians 2:1). He will never "accept Christ" of his own free will (Matthew 23:37; John 5:40). Scripture teaches that a sinner does not first move toward God, but God first moves toward a sinner to unite him with Christ by faith, for a sinner would never of his own will or desire turn to Christ in faith (Romans 9:16). Even when tormented with the terrors of divine judgment, the natural man cannot be persuaded to flee to God by saving faith for salvation ((Proverbs 1:24-27).

But in regeneration the Holy Spirit grants the gift of a living, empty hand that can turn nowhere else than to Jesus. "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1:12-13; cf. Psalm 110:3).

Faith is not called a hand because it works or merits justification in any way, but because it receives, embraces, appropriates Christ upon divine imputation. Faith is not a creative hand, but a receptive hand. As Abraham Booth notes, "Hence,in justification we read of the precious faith in the righteousness of our God and Saviour Jesus Christ (2 Peter 1) and of 'faith in His blood' (Romans 3:25), and believers are described as 'receiving the atonement' and receiving 'the gift of righteousness' (Romans 5:11, 17)...

UNDERSTANDING LEADS TO PRAYER

 The ultimate test of my understanding of the scriptural teaching, is the amount of time I spend in prayer. As theology is ultimately the knowledge of God—the more theology I know, the more it should drive me to seek to know God. Not to know "about" Him—but to know Him! The whole object of salvation is to bring me to knowledge of God. If all my knowledge does not lead me to prayer, then there is something wrong somewhere. Martyn Lloyd-Jones

Seeing God's Justice on Display: How God Forgives.

 "So the cross does not merely tell us that God forgives, it tells us that that is God’s way of making forgiveness possible. It is the way in which we understand how God forgives. I will go further: How can God forgive and still remain God? – That is the question. The cross is the vindication of God. The cross is the vindication of the character of God. The cross not only shows the love of God more gloriously than anything else, it shows His righteousness, His justice, His holiness, and all the glory of His eternal attributes. They are all to be seen shining together there. If you do not see them all, you have not seen the cross. The Cross, Martyn Lloyd-Jones"

Jones on Penal Substitutionary Atonement

 Martyn Lloyd Jones Penal Substitutionary Atonement.

“It is therefore, quite fitting to say that no-one really begins to understand the love of God and the love of the Lord Jesus Christ who does not believe the substitutionary and penal doctrine of the Atonement.

Think it out. Where do you see the love of God, if God’s Son is simply suffering the cruelty and all that men are doing to Him, in a useless manner? What is the point of it? If it achieves nothing, if it is not substitutionary, if it is not penal, if He is not really dealing with sins, it is useless suffering. It is pointless, it is sheer cruelty, there is no love there. Oh, the tragedy, that men should think that they are exalting the love of God in that way, whereas in reality they are evacuating it of its real essence and of its endless and eternal profundities!

Here is where you see the love of God, that ‘God spared not his own Son, but delivered him up for us all’! He did not spare Him anything; He poured upon Him the vials of His wrath against sin. He did not spare Him anything. And it was for us, and because of His love for us! Not what men did to Him, but what God did to Him as the Judge of the world, the righteous Judge eternal, the Holy Father—that is the supreme issue in the ‘death of the cross’! And the Son gave Himself willingly, there was no compulsion. He set His face steadfastly. His one desire was to do His Father’s will and thus to bring about our salvation.

And it is only as you see Him as the innocent Victim, the Substitute, who has voluntarily put Himself in our place to receive our punishment, that you even begin to understand and to measure the eternal love of God in Jesus Christ our Lord. And the Apostle Paul confirms all that we read elsewhere in Scripture—‘as Christ also hath loved us and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.’” “The Atoning Work of Christ”, Darkness and Light, An Exposition of Ephesians 4:17-5:17, 310-311.

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