Now, I hope that you will follow
me very closely because we're discussing this morning the aspect
of justification about which there is even more controversy
than the first point, justification sovereignly declared. Justification
by faith. To show you what I'm talking
about, let me call attention once again to Romans 4, 3, and
5. We will not have to go any further
than these two references, and then we will discuss these briefly
with you and give this morning in our discussion of justification
by faith what we believe justification by faith really means. In the third verse it is stated,
that Abraham believed God and it was counted, was reckoned
unto him for righteousness. Do you believe that Paul is talking
about Abraham's faith being reckoned unto him for righteousness? Then look at verse 5. But to
him that worketh not, but believeth on him that justifieth the ungodly,
his faith is counted for, or reckoned for, righteousness. Now, there are other references
in the fourth chapter as well as the tenth chapter. that would
seemingly indicate that Abraham's faith was actually reckoned unto
him as the basis of God justifying Abraham. Do you think that is
what the text means? Well, beloved, I must answer
very firmly, it does not mean that. And we'll spend most of
our time this morning discussing that. I think it will be very
clear for us by the time we will have finished. It might appear, I said, that
it was Abraham's faith which was reckoned or imputed, you
can use either word, as the righteousness on the basis of which the patriarch
was justified. In fact, I've got some answers
that were stated almost like what I have just given to you.
Let me repeat it again. I said it might appear that it
was Abraham's faith which was reckoned or imputed as the righteousness
on the basis of which the patriarch was justified. I'll give you
some additional references that you might study in connection
with that if you would like. We have read Romans 4, 3, and
5. You will also study verses 9 and 22 of the fourth chapter. Then I would also acquaint you
with two other references from other books. One is in Galatians
3.6, and the other is in James 2 and verse 23. Now we're not going to discuss
faith just for the moment. We'll keep that for a few minutes
yet. We want to look at justification
in the light of these verses which I have read from Romans
4, 3, and 5, and also the statement that Paul makes in the beginning
of the fifth chapter as he looks back to what he has already said
on the subject of justification and says, therefore, being justified
by faith, we have peace with God. If our faith were the foundation,
were the basis of God justifying us, Then, beloved, it would have
to read like this in the Scriptures rather than the way it actually
reads. It would have to read in this
manner, that all believers are justified on the ground of their
faith or because of their faith. In talking about Abraham, it
would have to read like this. would be on the account of Abraham's
faith that he was justified, or because of Abraham's faith
that he was justified. Then when you come to the last
part of chapter 4, where the statement is made not for his
sake alone, but for us also, who shall believe on the Lord
Jesus Christ, if our faith, beloved, notice what I said, if our faith
were the basis or the ground of our justification, it would
have to read in this manner, on account of or because of. Now, it doesn't read that way.
And since it doesn't read that way, then we must really study
to see what is the meaning of these statements by Paul in Romans
4, 4 and 5, 9 and 22, as well as the passage in Romans 10. Scripture never uses such terms
as on account of faith or because of faith. Scripture makes it plain that
faith is not itself the righteousness. Notice what I said, faith itself
is not the righteousness by which a person is justified before
God. have already given the basis
of our justification. That's why we have spent as much
time as we have thus far in discussing this most important subject.
And even the Apostle Paul, in the third chapter, beginning
with the 24th verse through the 26th, gives the ground, gives
the basis of our justification before God. What is the basis? It is the finished work of Jesus
Christ. It is not one's faith, but it's
the blood of Christ. It is not one's faith, but it
is the redemptive work of Jesus Christ, which forms the ground
or the basis upon which God declares the elect person just before
divine justice. Justification is not on the basis
of anything wrought in us or done by us. I'm going to go slow. In fact, I've made up my mind,
if I don't get too carried away this morning, to go slower than
I usually do because of the importance of this subject. It is so important
that we understand this. I said justification is not on
the basis of anything wrought in us or done by us. Now, you remember several weeks
ago, we made the distinction between imputed righteousness
and imparted righteousness. It is important that we understand
the difference. If we do not understand the difference,
then we'll make a very serious mistake at this point in our
understanding of the righteousness of God and how one is justified
before God. The righteousness which is imputed
to us, the righteousness which forms the basis of the ground
of our being justified before God, is the perfect righteousness
rolled out by Jesus Christ on the cross of Calvary. That righteousness
is a God-righteousness. It is a perfect righteousness.
and it forms the perfect basis upon which we are justified before
God. It is upon that basis, I'm talking
about the imputed righteousness, that one stands justified before
divine justice. Now, there is a difference between
imputed and imparted righteousness. Imparted righteousness is imperfect. It is never perfect in this life. We must know that. We must understand
that. I said the righteousness which
is imparted is not perfect. It is progressive. It is progressive
as we grow in grace and knowledge of the Lord. It is not perfect. And since it is not perfect,
it can never furnish the basis upon which an individual is justified
before God. So a person is justified upon
the basis of perfect righteousness, the God-righteousness which was
wrought out by Christ, and this, beloved, is objective righteousness. I'm not talking about subjective
righteousness now. I'm talking about objective righteousness. And we are justified upon the
basis of the objective righteousness of God. And it is perfect, it
is complete, nothing can be added to it. And you see the difference
already between imputed righteousness and imparted righteousness when
one is regenerated by the Spirit of God. The imparted righteousness
is not perfect. That's why the Christians are
not perfect. There is no such thing as sinless
perfection. There is progress throughout
the Christian's life here on the earth. But it can never be
justified before God by imparted righteousness for the simple
reason that imparted righteousness is not a perfect righteousness. So we can use this term. in wrought
righteousness, and that's the same as imparted righteousness,
will never measure up to the need of the individual who is
justified before God. In order for a person to be justified
before God, his sins, follow me now, past, present, and future,
must be atoned for. And the sins of the elect person
have been atoned for in the death of Christ. Past sins, present
sins, and future sins imparted righteousness, even though it
were perfect, which it is not. I'm giving this only for an argument.
I said even though it were perfect, could never, could never atone
for the sins of the past. It cannot atone for the sins
of the present. It cannot atone for the sins
of the future. It is only the imputed, perfect
righteousness of Jesus Christ, which is objective righteousness
outside the believer by which The individual is justified before
God. Righteousness wrought in us by
regeneration is never in this life perfect. And I must continue
to stress it. Only a perfect righteousness
can provide the basis for a complete, perfect, and irreversible justification. And those three points are very
important. I said complete, perfect and
irreversible justification. Now, we must think for a moment
about inwrought righteousness and the importance of it. It
is by virtue of the inwrought righteousness that we are enabled
to understand, to appreciate, to rejoice in what? Our justification before God. We rejoice in the fact that we
are justified before God, and it is by virtue of the in-wrought
righteousness. And this in-wrought righteousness
equips us for the enjoyment of eternal life. But it can never
be the ground of justification before God. Now let's go a step
further. justification is not for the
righteousness of any performance whatsoever on our part. Even
though saving faith is of God, as in even though saving faith
is of God, it is the gift of God, yet, beloved, it is not
because of such faith that one is justified before God. You
see, God gives the principle of faith, but it is the individual
who has been given the principle of faith that exercises that
principle, but it is not upon the person's ability to exercise
that principle that he is justified before God. Now you can see why
religionists today are making a god out of faith. Personally, I do not think that
religion can get any worse than it is already. I'm not going
to take time now to tell you about a lot of things that I've
read and heard recently. I don't have time for all of
those negative things. Yes, religion, I think, has gone
just about as far as it can go. Now I must emphasize that we're
not justified before God on the basis of anything we do. And if we were justified on the
basis of faith exercised by us, then, beloved, even though that
faith is the gift of God, it would still be justified on the
basis of something that the person is doing himself, rather than
something that has been done by another, even Jesus Christ,
our Lord and Savior. Do you see the importance of
what I'm saying? The righteousness of our justification is a God-righteousness,
a God-righteousness. Therefore, it is by grace. It is not the reward of anything
in us. It is not the reward of anything
wrought by us, but it proceeds from God. and it is on the basis
of unmerited favor. Beloved, if that's not the truth
of Holy Scripture, I take down my sign as a preacher. I take
down my sign as a preacher. It is through Christ's redemptive
work, a God-righteousness which forms the basis upon which I
am justified before God. Now I want to clinch that argument.
Will you turn with me please to Romans 5 and read with me
verses 17 through 19? And as I read these three verses,
I want to call attention to something that is very important. Let's
begin with verse 17. For if by one man's offense death
reign by one, the one man's offense of course is the offense of Adam,
much more they which receive abundance of grace and of the
gift of righteousness shall reign in life by one Jesus Christ. Now notice it is by one man's
offense. that we are all under the condemnation
of God. And according to the context,
it is by the righteousness of one, not two. Are you following
me? Not two. That we are justified
before God. Now look at verse 18, Therefore
as by the offense of one judgment came upon all men the condemnation,
even so by the righteousness of one. One! That's Christ's righteousness. That's the God-righteousness,
which is the basis of our justification before God. Now, if we were justified
on the basis of our faith, it would have to be that we are
justified on the basis of Christ's righteousness plus our righteousness. But that isn't what it says,
is it? Look at it. Therefore, as for the offense
of one judgment came upon all men to condemnation, even so
by the righteousness of one the free gift came upon all men unto
justification of life." It's by the righteousness of one,
one, that we're justified before God. It's by the righteousness
of Jesus Christ that we're justified before God. Now verse 19, for
as by one man's disobedience many were made sinners, so by
the obedience of one shall many be made or be constituted righteous. How important is this subject?
It's very important. Now we come to the second part
of our message this morning. We are justified Now, by faith,
by faith, in faith the regenerated person understands, receives,
and keeps the message of Christ's person and work. Since last Wednesday
evening, after giving a great thought which I had missed in
all of my previous studies, from the very familiar portion of
Scripture, the parable of the sower that is recorded not only
by Matthew in Matthew 13, but Mark in Mark chapter 4 and Luke
in Luke chapter 8. And I'm going to use those three
things this morning after I give a brief definition of faith. What is faith? Every once in
a while, When I have the radio on KHCB, I will hear someone
give a definition of faith. One young person is always going
over the same territory over and over again. And he keeps
quoting Hebrews 11, verse 1, as being the biblical definition
of faith. Will you turn to that portion
of scripture for a moment? I want to show you something.
Beloved, what is known as the common interpretation of Hebrews
11 verse 1 is not the biblical meaning of faith. Let's read
verse 1, Hebrews 11 verse 1. Now, faith is the substance. All things hoped for, the evidence
of things not seen. It could be read in this manner.
Faith is what? The confidence, the confidence,
the grander confidence, if you will notice your marginal reference.
of things hoped for, the evidence of things, or the proof of things
not seen. Now I want to raise a question.
You see, you're not supposed to ask people questions today.
The very idea that you would question one as to the definition
of faith. Now my question is this. Is the
faith of Hebrews 11.1, is it objective or is it subjective? I'm asking you the question.
I'm asking you the question. Can you answer? I've preached
on it, but it's been a long time. But can you answer it right off
the top of your hat? Can you say that the faith of
Hebrews 11.1 is subjective Or is it objective? Beloved, if
it is subjective, then all of the Christian scientists, all
the cults in the world today, and you remember last week, I
think it was, when I gave you a tremendous statement that I
had recently read, and I thought so much of it, I put it in the
very beginning of my Bible. I wrote it in. What is faith?
It is not a spiritual muscle which we can make grow by intensely
desiring it." In other words, you can't talk yourself into
having faith. You cannot reason yourself into
having faith. It is not a muscle, as this person
said, which we can make grow by intensely desiring it. That's a tremendous statement.
We do not make our faith grow by making ourselves or talking
ourselves into it. That's tremendously. And yet, my wife and I saw before
retiring the other night, and this was Friday night, an hour
and a half program. Some of you might have seen it,
and I'll not say any more about it. And then they had a panel
to discuss it. This was on Channel 8. It was
a documentary film. But in one portion of that hymn,
I saw something that really did grieve my heart. And it only
demonstrates what so many religionists are doing today. They really
think they can talk themselves into faith. Now my question is,
is faith of Hebrews 11.1, is it objective or subjective? But if it is subjective, which
is the common definition given, then one would have to say that
by his own faith, his own faith furnishes the ground of confidence
and the proof of things not seen. Now be realistic with me. Look
at the Scriptures. Don't take my word for it. Look
at the Scriptures. Study the Scriptures. Don't listen
to all of the rot that you hear today, but compare what you hear
in the light of Scripture. Now let's look at it and see
the simplicity of it. Let's read a little further. Now faith is
the substance of things hoped for, the evidence of things not
seen for by it. By it? By it? By faith? Now beloved, by subjective
faith? No! No! Let's read on. By it the elders obtain a good
report. Through faith we understand that
the world's were framed by the Word of God. And then beginning
with verse 4, by faith Abel offered unto God a more excellent sacrifice
than Cain, by which he obtained witness. In the last part of
verse 5, by faith Enoch was translated that he should not see death,
for before his translation he had this testimony, testimony
Now what is the writer of Hebrews talking about? He is showing
that it is the objective testimony of God that gives foundation
for one's faith. So subjective faith is only the
channel through which objective faith flows. And it is objective
faith, not subjective faith, that gives ground. for our assurance. Now, beloved, how many people
today will tell you, I have faith. That doesn't mean a thing. The
devils believe in tremble. That doesn't mean a thing. Religionists
are going to church for the droves. And they're talking about, I
have faith. I have faith to be healed. I have faith to do this.
I have faith to do that. That doesn't mean a thing. Before
faith, I'm talking now about saving faith. I'm talking about
faith that is really manifested in a conversion experience. Has
objective faith as what? The foundation of subjective
faith. And the subjective faith is only
the channel through which the objective testimony or truth
concerning the righteousness of God flows to the individual. Does that make sense? This is important. It's so important. I said in faith, the regenerated
person understands, number one. He receives, number two. and
he keeps the message of Christ's person and work alone for his
salvation. You see, regeneration is inseparable
from its effects, and one of the effects of regeneration is
faith. Without regeneration, it is impossible
to believe in Jesus Christ. I said without regeneration it
is impossible to believe in Jesus Christ savingly, but I must hasten
to say, but when a person is regenerated, it is impossible
for that person not to believe in Jesus Christ. He can't do anything but believe
because the objective message flows through the subjective
faith or the principle of faith that is given in regeneration,
and he experiences a conversion experience. Regeneration is the
act of God. Faith is the act of the regenerated
person. God doesn't believe for you.
God doesn't repent for you. God simply enables you to repent.
God enables you to believe. Now, something that I overlooked
for so many years, and I want to use these because they fit
perfectly, and I didn't develop them last Wednesday night because
I wanted to do it this morning. I want you to open your Bible
with me now to the 13th chapter of the Gospel according to Matthew. There is one word that is stressed
by Matthew, emphasized by Mark, and stressed by Luke. One word
in each one of these accounts of the parable of the sword.
And that one word that is emphasized or stressed by each writer, and
the words are understanding, receiving, and keeping. Now, I want to define pain for
you. faith for you. I'm talking about the subjective
faith, which is the principle that God gives in regeneration,
through which objective faith or the testimony of God flows.
Now, in Matthew chapter 13, let's read, if you will, please, beginning
with verse 6. Well, let's begin with verse
3. We'll skip around because it's only the fourth saw to which
I want to call attention, the fourth saw in each one of the
accounts that we shall read. And he spake many things unto
them in parables, saying, Behold, a sower went forth to sow. When he sowed, some seeds fell
by the wayside. Then in verse 5, some fell upon
stony places. And in verse 7, some fell among
the thorns. In verse 8, another fell into
good ground. Only the good ground here represents
a regenerated person. Only the good ground here. and brought forth some an hundredfold,
some sixty, and some thirty. Now, for an explanation, turn
now to verse 18 of the same chapter, and the Lord is going to interpret
these different psalms. Hear ye, therefore, the parable
of the sower. When any one heareth the word
of the kingdom, and understandeth it not, then cometh the wicked
one, and catcheth away. So the seed that fell upon the
wayside, the fowls of the air come along and take away the
word. Verse 20, he that receiveth the
seed in the stony places, the same is he that heareth the word
and anon with joy receiveth it. Oh yes, he gives his testimony. As like my wife and I this morning
on the way to church, a certain church program was being advertised
on time. in their religious musical program,
and go to this place this next week and hear the testimonies
of young people, get this now, hear the testimonies of young
people, how they have been delivered from drugs and alcohol. Now, beloved, that may sound
good to some people, but it doesn't mean a thing in the world to me. I'm
going to tell you something. I'm going to let you in on a
little They're getting up and talking
about what they've been delivered from. But the tragedy is what
they've been delivered to is just a religious experience,
not to Christ. You see, we must be delivered
to Christ before we can be delivered from. Don't forget that. They even
get everything in reverse. That's always true of heretics.
They get everything in reverse. Now let's read on. Drop down
now, if you will, to the 23rd verse. In the third Saul, of
course, the seed that fell among thorns, the cares of this world. Oh, that's kind of like 1975,
isn't it? And the deceitfulness of riches
and so forth. Choke the word and they become unfruitful. No
salvation there, no preparation of heart there. Now, but, you
see, in contrast to the other Saul, But he that receiveth seed
into the good ground is he that heareth the word, and understandeth
it." I want you to mark, understandeth it. Then turn, if you will please,
to Mark chapter 4, verse 20. I think it is. Mark 4, verse
20, and we'll use only Mark's statement and see that he uses
a word not employed by Matthew. And each one of these words adds
something. Oh, it adds something. It gives
us a biblical interpretation of faith. Mark 4 and verse 20. Now, Mark adds something that
Matthew doesn't even suggest. And these are they which are
sown on good ground, such as hear the word. He doesn't say
understand because he's not emphasizing that part. But he says, and receive
it. Now connect, understand in Matthew
13 and 23 with the word received in Mark 8 and verse 20, and then
turn, if you will please, to Luke. Now we'll consider Luke's
account in Luke 8, and I think it's verse 15, Luke 8 and verse
15, and notice the word that Luke stresses. but that on the
good ground are they, which in an honest and good heart, having
heard the word, keep it." Now you see the word keep is not
found in Matthew's account. It is not found in Mark's account.
Now when you put understanding, receiving, and what? Keeping. What do you have? You
have a biblical definition of what? Of true subjective faith,
of the principle of faith which God gives. Which God gives in
regeneration. Now let's analyze each one for
a moment. So justifying faith, that's what
we're talking about this morning. Number one, understands. Justifying
faith, number two, receives. And number three, justifying
faith, keeps. Now let's look at them individually.
Justifying faith, understands. The elect are taught of God. We're told that in John 6 and
verse 45. The elect of God are taught of
God. When they're taught of God, every individual in whose heart
there has been a work of grace understands what he has been
taught. That doesn't mean he understands
everything at the time. No, beloved, but he understands
enough. He understands enough. He understands
the principle of truth. that is set forth in the glorious
gospel of the Lord Jesus Christ. So the spirit of regeneration
gives the recipient the ability to understand. Matthew therefore
stresses in the parable of the sword the fact that the good
ground here understands. Understanding spiritual things
is the work of grace. It is through faith, Hebrews
11 verse 6, verse 3 rather, that we understand. It is through
faith that we understand. If a person doesn't have faith,
which is the gift of God, he doesn't understand spiritual
things and don't expect him to. Don't expect him to. It is through
faith, which is the gift of God, that the individual understands
spiritual things. So the faith that understands
is the gift of God. That's number one. Justifying
faith, number one, understand. Now number two. Justifying faith
receives. Receives. Now you have to turn
to Mark's account. of the good ground here and listen
to how he emphasizes the word receive. He emphasizes in the
parable of the sower the fact that the good ground here receives
what he understands. Look at that, so simple. He receives
into his heart, into his mind, into his intellect that which
he understands. So there's receiving. Let's listen
to some scriptures on that. What about the second chapter
of the Acts of the Apostles? I know of no greater portion
of scripture. You remember Peter when he stood
and proclaimed the gospel to the Jews on the day of Pentecost?
Many came and asked, Sir, what must we do? And Peter said, Repent. and be baptized every one of
you in the name of Jesus Christ for the remission of sins and
you shall receive the gift of the Holy Ghost. In the 41st verse
we are told, as many as gladly, what? Heard, received the word. The person who has been given
the faculty of faith, gladly hears. And when he hears, he
willingly and gladly receives the word of truth. So the word is received with
joy, according to 1 Thessalonians 1, 6, even though it is received
in much affliction. Now let's put these things together.
Justifying faith understands because God gives the ability
to understand. Number two, justifying faith
receives what it understands. And justifying faith receives
it regardless of the circumstances. Paul had to commend the Thessalonians. They had received the word, even
in much affliction, even in the face of great persecution. What I'm saying to you this morning
is, if God has given to you the principle of faith, you hear,
you understand spiritual things, and when you understand them,
you gladly receive them, regardless. You don't even stop to count
the cost. You don't even consider the consequences. Paul said,
concerning the Thessalonian believers, you have received the word in
much affliction. 1 Thessalonians 1 says. Now number three, justifying
faith not only understands and receives, but keeps. Keeps. And that is the word that
Luke emphasizes. So Luke stresses in his account
of the parable of the sower, the fact that the good ground-hearer
keeps that which he has understood and received. Now let's listen
to some scriptures. Listen to the testimony of the
psalmist in the 119th division of the Psalms, verse 1 to 9. Here's what the psalmist said,
thy testimonies are wonderful. Thy testimonies are wonderful.
Do you know of anything more wonderful than the testimonies
of God? If there's anything more wonderful
to you than the testimonies of God, then you don't know Christ.
You don't have justifying faith. to justifying faith that testimonies
of God are the most wonderful things in the world. Here's what he said, thy testimonies
are wonderful, therefore my soul What does the Apostle John tell
us in 1 John 2 and verse 3? Here's what he said. Whoso keepeth
his word, in him verily is the love of God perfected. Listen
to what our Lord Jesus said to the disciples in John 14, 21.
He that hath my commandments, or my testimonies, and keepeth
them, he it is that love it may. Justifying faith understands,
receives, and keeps. Now we come to an objection to
what I have said. It is believed by some that faith
justifies as an instrument which God has appointed, and I'm giving
a quotation now, to the apprehension and application of Christ's righteousness. I said it is believed by some
that faith justifies as an instrument which God has appointed to the
apprehension Now it's this last word that I don't like, of Christ's
righteousness. They explain it in this manner.
They say it is not by faith as a joint cause with works, that's
Romanism. It is not by faith as an act
of grace in us, that's Arminianism. It is not by faith as it receives
the Spirit's witness. That, they say, is antinomianism. They also say there is no such
thing as a justified unbeliever. Righteousness, according to this
view, must be received as well as imputed in order to justify.
I'm giving some quotations. Faith justifies in no other way
than that as it introduces us into the participation of the
righteousness of Christ. Faith was selected by God as
the instrument of justification, not because there is some peculiar
virtue in it, but because there is none, then a quotation of
Scripture is given by this writer, therefore it is a faith that
it might be by grace, Romans 4.16. Now my question, what is the
relation of faith to justification? What is the relation of faith
to justification? I think I have time in ten minutes
to develop this and bring this message to a conclusion. Is faith
the antecedent or the consequent of justification? I'm emphasizing
two words, antecedent or consequent. Some argue faith is the antecedent,
and others maintain it is the consequent. Now, even those who
argue that faith is antecedent are forced to admit that there
is a faith which is consequent to justification. In other words,
one cannot believe that he is justified until he is first justified. Doesn't that make sense? All will have to admit that.
One cannot believe that he is justified until he is first justified. He can't reason himself into
being justified and it goes back to our explanation of faith. So that's why objective truth,
objective faith must flow through, subjective faith. And it's the
testimony of objective truth or faith that gives ground, gives
basis for one's confidence and assurance. But it's not your
faith, it's the finished work of Christ, it's the Lord Jesus. Doesn't that make sense? Those who admit that there is
a faith that is consequent to justification say that it is
not the secondary act of faith. that is emphasized in justification
by faith. But it's the primary, the primary. Now listen carefully. It must
be recognized that justification is both constitutive and both
a constituted and declarative act of God. Now two words, constitutive
and declarative. Well, what do you mean by that?
It is constituted in order that it might be declarative. Well, you say, Preacher, you
have to explain that constituted. What do you mean by a constitutive
act of God? Here it is. The constituted act
consists in the imputation that we talked about earlier in the
message this morning. the imputation of the perfect
righteousness of Jesus Christ. That's the constitutive act.
And it's upon the basis of the constitutive act of God by which
he imputed the perfect righteousness of Christ that forms the foundation
of the basis upon which one is justified before God. So it is the imputed righteousness
of Christ which God takes into account, takes into account when
He justifies the ungodly. Let's think about that for a
moment. Do you think, beloved, really do you think that God
takes into account your faith when He justifies you? Or does
He take into account the imputed righteousness of Christ? Why,
beloved, it's the finished work of Jesus Christ that the Father
takes into account when he declares you just before divine justice. It's not your faith. Now, what is the answer? What
is the answer to the problem of antecedent and consequent
faith? I don't mind confessing to you
that one morning this past week I spent almost a whole morning
just meditating on this, trying to think this through from Genesis
to Revelation. What is the real answer, the
real answer? Listen carefully. God justifies the elect on the
basis of imputed righteousness. I'm beginning with God and that's
where I should. I said God justifies the elect on the basis of imputed
righteousness. This is before divine justice. Now the reason I've come to this
conclusion is because of my studies in imputation. imputed and imparted. Now, number two, faith justifies
the elect on the basis of imparted righteousness. You see how it
all clears up now? You see how it all clears up?
Listen to this. God justifies the elect on the
basis of imputed righteousness. This is before divine justice. Faith justifies the elect on
the basis of imparted righteousness, and this is before the consciousness
of the elect. Therefore, beloved, what I said
about understanding, receiving, and keeping So faith understands,
receives, and keeps the testimony of the righteousness of God. In other words, all faith can
do is understand, can receive, and rest in the finished work
of Jesus Christ. That's all faith can do. So let
me repeat it again. God justifies the elect on the
basis of imputed righteousness. That's objective righteousness.
That's the perfect work of Jesus Christ outside the believer. Faith justifies the elect on
the basis of imparted righteousness. Righteousness imparted in regeneration. And that is before the consciousness
of the elect. He understands, he receives,
and he keeps the objective faith which has flowed through his
subjective faith, and he has assurance and confidence in the
work of Jesus Christ. It satisfied God the Father. And he says to himself, if it
satisfied God the Father, Since divine justice has been satisfied,
I'm satisfied. I could develop this further
this morning, but I will not. God in justifying the ungodly
no more makes the ungodly righteous than the judge on the bench makes
the accused criminal innocent whom he has justified. Now listen
to this for a moment. Both God and the judge, I'm talking
about a human judge, do nothing more than declare the persons
not guilty according to the terms respective or to terms of the
respective laws relative to the cases. You see, God the Father
simply declares the person righteous on the basis of the divine law
being satisfied. And all the human judge can do,
he can't declare the man innocent. He only declares him not guilty
on the basis of the law relative to the case. Now listen to this, faith in
justifying the regenerated person. no more cleanses himself from
sin than the hyssop used by David cleansed him from sin. Are you following me? Psalm 51 and verse 7. I said
faith in justifying the regenerated person no more cleanses him from
sin than the hyssop-cleansed David. Now, faith is the fruit of regeneration,
and justifying faith is the embracing and resting in the person and
work of Jesus Christ. Now, I must close with defining
faith from a different point of view. And yet we'll use the
very things that we've already discussed with you, understanding, receiving, and keeping. Faith does not begin in a vacuum. Saving faith, beloved, does not
begin in a vacuum. There is a knowledge that is
indispensable to faith. Hear and understand. The disciples
understood, and all persons who have been regenerated by the
Spirit of God understand. They don't understand everything
immediately, but they understand enough to know what the truth
is. They understand the principle. So faith doesn't begin in a vacuum. And there is a knowledge that
is indispensable to faith. Thus faith is knowledge, now
follow me, faith is knowledge passing into conviction. I said faith is knowledge passing
into conviction, and conviction is the second part of faith,
knowledge number one and conviction number two. You know why some
people don't have any conviction? They don't know anything. You
know why religionists as a whole don't have any conviction about
anything in particular? They don't know anything. It's just
that simple. When a person has knowledge,
knowledge passes into conviction. You know that's true. That's
true even in natural things. The school teacher has some conviction. The person who teaches English
has some conviction about certain principles. The person who teaches
mathematics has some convictions about certain principles. So
the individual in whose heart there's been a work of grace,
knowledge, the testimony of God, the person and work of Jesus
Christ, that objective truth, objective faith, that which flows
through subjective faith, gives conviction. and I'm uprooted. Therefore,
I conclude by saying, faith is knowledge passing into conviction
and conviction passing into confidence or assurance. What do you think
Paul meant when he said, therefore, being justified by faith, we
have, that's assurance, we have peace with God. That's enough
this morning. Beloved, if I haven't defined
faith for you, I don't believe I can do it. The faith of Hebrews 11.1 is
not subjective faith. It's objective. Flowing through the subjective
faith brought in the heart in regeneration. But the point of
emphasis is the objective faith. It's objective faith that gives
a ground or a basis for one's confidence and assurance. A person
can talk about having faith, sure, like stepping on an elevator
right into the fourth floor, or sitting down on a chair that
won't break down, or sitting on a pew that won't fall. That
doesn't spell a thing. I have faith that I'll be healed.
That doesn't mean a thing. I'm talking about saving faith,
which is the testimony of the righteousness of God, passing
through subjective faith that understands, receives, and keeps. That's justifying faith. understanding
passing into conviction, and conviction passing into assurance.