If you were reading this blog back in the beginning of 2008, this will make more sense than if you weren’t. From January 2008 to April 2008, I posted a series of blogs titled, “How Great Is Our God.” The purpose of these was to look more in depth at the attributes of God. Obviously, there are so many, so I want to post another part in this title series. This part is going to look at the Sovereignty of God.

The sovereignty of God is the absolute authority, rule, and government of God in the whole of the reality that exists distinct from Himself. It respects His relation to other beings and to all other being and existence.

Sovereignty is founded upon the oneness or unity of God. Our responsibility to God is based on His oneness. When our Lord was asked the question, “What commandment is first of all?”, He answered, “The first is, Hear O Israel; the Lord our God is one Lord”. (cf. Mark 12) The logic is simple and irresistible. God is sovereign in the realms of nature and grace and this sovereignty belongs to Him because He is one, without peer or rival.

The sovereignty of God is also founded upon the self-existence of God. Since God is one and there is none else besides Him, He does not owe His existence to any other. His existence is without beginning and eternal.

The sovereignty of God is founded upon the self-sufficiency of God. Not only is He self-existent but He is to Himself sufficient. He does not need any created existence to complete His perfection and blessedness. Created reality is not a necessity arising from His being but an effect resultant upon His sovereign will.

The sovereignty of God is also founded upon the fact of creation. The moment we admit the existence of anything apart from God’s will as the principle of its origin, in that moment we have denied the absoluteness of the divine authority and rule.

He is a God who works, not just some things, but all things after the counsel of His own will.

It is not merely that God has the power and right to govern all things but that He does so always and without exception. – John Piper

The sovereignty of God in salvation is in a unique way exemplified in God’s election of sinners to salvation. The sovereignty of God is exemplified in regeneration by the Spirit. The sovereignty of God is exhibited in the free grace to lost humanity.

He fulfils His righteous purpose through the unrighteous wills of wicked men. He holds the reins of universal government and not a sparrow falls to the ground without His knowledge and ordination.

In this let the believer take solace, for it is the secret place of the Most High and the shadow of the Almighty. It is the absolute sovereignty of the eternal God. It is the absolute sovereignty of none other than the God and Father of our Lord Jesus Christ.

Yours, O Lord, is the greatness, the power and the glory, the victory and the majesty; For all that is in heaven and in earth is Yours; yours is the kingdom, O Lord, and You are exalted as head over all. (1 Chr. 29:11)

- Adam Smith

Sources / Additional Reading:

John Murray – “The Sovereignty of God”

A.W. Pink – “The Sovereignty of God”

Geerhardus Vos – “Old and New Testament Biblical Theology”

Series Parts:

Introduction

Part 1

Part 1-A

Part 2

Part 3

Part 4

Part 5

John Piper, Desiring God, p.60 | “When every human being stands before God on the Day of judgment, God would not have to use one sentence of Scripture to show us our guilt and the appropriateness of our condemnation. He would only need to ask three questions:

1. Was it not plain in nature that everything you had was a gift and that you were dependent on your Maker for life and breath and everything?

2. Did not the judicial sentiment in your own heart always hold other people guilty when they lacked gratitude they should have had in response to a kindness you performed?

3. Has your life been filled with gratitude and trust towards Me in proportion to My generosity and authority?

Case closed.”

(HT: Symphony of Scripture)

Here are a few articles and/or blogs of others that were pretty interesting to read. Enjoy.

9 Ways to Know the Gospel of Christ Is True – John Piper, Desiring God

Rising from the Valley of Death – Interview of Steven Curtis Chapman, following the releasing of his new album.

Did Jesus Wear Designer Robes? – The “prosperity” gospel preached in Africa (Global Conversation. There is also a video on the right side of the screen.)

To Love Him Is To Know Him – Tim Challies

Prayerlessness is Unbelief – Kevin DeYoung, blogger at the Gospel Coalition

This article originally appeared here.

Halloween. It’s a time of year when the air gets crisper, the days get shorter, and for many young Americans the excitement grows in anticipation of the darkest, spookiest holiday of the year. Retailers also rejoice as they warm up their cash registers to receive an average of $41.77 per household in decorations, costumes, candy, and greeting cards. Halloween will bring in approximately $3.3 billion this year.

It’s a good bet retailers won’t entertain high expectations of getting $41.77 per household from the Christian market. Many Christians refuse to participate in Halloween. Some are wary of its pagan origins; others of its dark, ghoulish imagery; still others are concerned for the safety of their children. But other Christians choose to partake of the festivities, whether participating in school activities, neighborhood trick-or-treating, or a Halloween alternative at their church.

The question is, How should Christians respond to Halloween? Is it irresponsible for parents to let their children trick-or-treat? What about Christians who refuse any kind of celebration during the season–are they overreacting?

The Pagan Origin of Halloween

The name “Halloween” comes from the All Saints Day celebration of the early Christian church, a day set aside for the solemn remembrance of the martyrs. All Hallows Eve, the evening before All Saints Day, began the time of remembrance. “All Hallows Eve” was eventually contracted to “Hallow-e’en,” which became “Halloween.”

As Christianity moved through Europe it collided with indigenous pagan cultures and confronted established customs. Pagan holidays and festivals were so entrenched that new converts found them to be a stumbling block to their faith. To deal with the problem, the organized church would commonly move a distinctively Christian holiday to a spot on the calendar that would directly challenge a pagan holiday. The intent was to counter pagan influences and provide a Christian alternative. But most often the church only succeeded in “Christianizing” a pagan ritual–the ritual was still pagan, but mixed with Christian symbolism. That’s what happened to All Saints Eve–it was the original Halloween alternative!

The Celtic people of Europe and Britain were pagan Druids whose major celebrations were marked by the seasons. At the end of the year in northern Europe, people made preparations to ensure winter survival by harvesting the crops and culling the herds, slaughtering animals that wouldn’t make it. Life slowed down as winter brought darkness (shortened days and longer nights), fallow ground, and death. The imagery of death, symbolized by skeletons, skulls, and the color black, remains prominent in today’s Halloween celebrations.

The pagan Samhain festival (pronounced “sow” “en”) celebrated the final harvest, death, and the onset of winter, for three days–October 31 to November 2. The Celts believed the curtain dividing the living and the dead lifted during Samhain to allow the spirits of the dead to walk among the living–ghosts haunting the earth.

Some embraced the season of haunting by engaging in occult practices such as divination and communication with the dead. They sought “divine” spirits (demons) and the spirits of their ancestors regarding weather forecasts for the coming year, crop expectations, and even romantic prospects. Bobbing for apples was one practice the pagans used to divine the spiritual world’s “blessings” on a couple’s romance.

For others the focus on death, occultism, divination, and the thought of spirits returning to haunt the living, fueled ignorant superstitions and fears. They believed spirits were earthbound until they received a proper sendoff with treats–possessions, wealth, food, and drink. Spirits who were not suitably “treated” would “trick” those who had neglected them. The fear of haunting only multiplied if that spirit had been offended during its natural lifetime.

Trick-bent spirits were believed to assume grotesque appearances. Some traditions developed, which believed wearing a costume to look like a spirit would fool the wandering spirits. Others believed the spirits could be warded off by carving a grotesque face into a gourd or root vegetable (the Scottish used turnips) and setting a candle inside it–the jack-o-lantern.

Into that dark, superstitious, pagan world, God mercifully shined the light of the gospel. Newly converted Christians armed themselves with the truth and no longer feared a haunting from departed spirits returning to earth. In fact, they denounced their former pagan spiritism in accord with Deuteronomy 18:

There shall not be found among you anyone…who uses divination, one who practices witchcraft, or one who interprets omens, or a sorcerer, or one who casts a spell, or a medium, or a spiritist, or one who calls up the dead. For whoever does these things is detestable to the Lord (vv. 10-13).

Nonetheless, Christian converts found family and cultural influence hard to withstand; they were tempted to rejoin the pagan festivals, especially Samhain. Pope Gregory IV reacted to the pagan challenge by moving the celebration of All Saints Day in the ninth century–he set the date at November 1, right in the middle of Samhain.

As the centuries passed, Samhain and All Hallows Eve mixed together. On the one hand, pagan superstitions gave way to “Christianized” superstitions and provided more fodder for fear. People began to understand that the pagan ancestral spirits were demons and the diviners were practicing witchcraft and necromancy. On the other hand, the festival time provided greater opportunity for revelry. Trick-or-treat became a time when roving bands of young hooligans would go house-to-house gathering food and drink for their parties. Stingy householders ran the risk of a “trick” being played on their property from drunken young people.

Halloween didn’t become an American holiday until the immigration of the working classes from the British Isles in the late nineteenth century. While early immigrants may have believed the superstitious traditions, it was the mischievous aspects of the holiday that attracted American young people. Younger generations borrowed or adapted many customs without reference to their pagan origins.

Hollywood has added to the “fun” a wide assortment of fictional characters–demons, monsters, vampires, werewolves, mummies, and psychopaths. That certainly isn’t improving the American mind, but it sure is making someone a lot of money.

The Christian Response to Halloween

Today Halloween is almost exclusively an American secular holiday, but many who celebrate have no concept of its religious origins or pagan heritage. That’s not to say Halloween has become more wholesome. Children dress up in entertaining costumes, wander the neighborhood in search of candy, and tell each other scary ghost stories; but adults often engage in shameful acts of drunkenness and debauchery.

So, how should Christians respond?

First, Christians should not respond to Halloween like superstitious pagans. Pagans are superstitious; Christians are enlightened by the truth of God’s Word. Evil spirits are no more active and sinister on Halloween than they are on any other day of the year; in fact, any day is a good day for Satan to prowl about seeking whom he may devour (1 Peter 5:8). But “greater is He who is in you than he who is in the world” (1 John 4:4). God has forever “disarmed principalities and powers” through the cross Christ and “made a public spectacle of them, triumphing over them through [Christ]” (Colossians 2:15).

Second, Christians should respond to Halloween with cautionary wisdom. Some people fear the activity of Satanists or pagan witches, but the actual incidents of satanic-associated crime are very low. The real threat on Halloween is from the social problems that attend sinful behavior–drunk driving, pranksters and vandals, and unsupervised children.

Like any other day of the year, Christians should exercise caution as wise stewards of their possessions and protectors of their families. Christian young people should stay away from secular Halloween parties since those are breeding grounds for trouble. Christian parents can protect their children by keeping them well-supervised and restricting treat consumption to those goodies received from trusted sources.

Third, Christians should respond to Halloween with gospel compassion. The unbelieving, Christ-rejecting world lives in perpetual fear of death. It isn’t just the experience of death, but rather what the Bible calls “a certain terrifying expectation of judgment, and the fury of a fire which will consume [God's] adversaries” (Hebrews 10:27). Witches, ghosts, and evil spirits are not terrifying; God’s wrath unleashed on the unforgiven sinner–now that is trulyterrifying.

Christians should use Halloween and all that it brings to the imagination–death imagery, superstition, expressions of debauched revelry–as an opportunity to engage the unbelieving world with the gospel of Jesus Christ. God has given everyone a conscience that responds to His truth (Romans 2:14-16), and the conscience is the Christian’s ally in the evangelistic enterprise. Christians should take time to inform the consciences of friends and family with biblical truth regarding God, the Bible, sin, Christ, future judgment, and the hope of eternal life in Jesus Christ for the repentant sinner.

There are several different ways Christians will engage in Halloween evangelism. Some will adopt a “No Participation” policy. As Christian parents, they don’t want their kids participating in spiritually compromising activities–listening to ghost stories and coloring pictures of witches. They don’t want their kids to dress up in costumes for trick-or-treating or even attending Halloween alternatives.

That response naturally raises eyebrows and provides a good opportunity to share the gospel to those who ask. It’s also important that parents explain their stand to their children and prepare them to face the teasing or ridicule of their peers and the disapproval or scorn of their teachers.

Other Christians will opt for Halloween alternatives called “Harvest Festivals” or “Reformation Festivals”–the kids dress up as farmers, Bible characters, or Reformation heroes. It’s ironic when you consider Halloween’s beginning as an alternative, but it can be an effective means of reaching out to neighborhood families with the gospel. Some churches leave the church building behind and take acts of mercy into their community, “treating” needy families with food baskets, gift cards, and the gospel message.

Those are good alternatives; there are others that are not so good. Some churches are using “Hell House” evangelism to shock young people and scare them into becoming Christians. They walk people through rooms patterned after carnival-style haunted houses and put sin on display–women undergoing abortions, people sacrificed in a satanic ritual, consequences of premarital sex, dangers of rave parties, demon possession, and other tragedies.

Here’s the problem with so-called Hell House evangelism: To shock an unshockable culture, you have to get pretty graphic. Graphic exhibits of sin and its consequences are unnecessary–unbelieving minds are already full of such images. What they need tosee is a life truly transformed by the power of God, and what they need tohear is the truth of God in an accurate presentation of the gospel. Cheap gimmickry is unfitting for Christ’s ambassadors.

There’s another option open to Christians: limited, non-compromising participation in Halloween. There’s nothing inherently evil about candy, costumes, or trick-or-treating in the neighborhood. In fact, all of that can provide a unique gospel opportunity with neighbors. Even handing out candy to neighborhood children–provided you’re not stingy–can improve your reputation among the kids. As long as the costumes are innocent and the behavior does not dishonor Christ, trick-or-treating can be used to further gospel interests.

Ultimately, Christian participation in Halloween is a matter of conscience before God. Whatever level of Halloween participation you choose, you must honor God by keeping yourself separate from the world and by showing mercy to those who are perishing. Halloween provides the Christian with the opportunity to accomplish both of those things in the gospel of Jesus Christ. It’s a message that is holy, set apart from the world; it’s a message that is the very mercy of a forgiving God. What better time of the year is there to share such a message than Halloween?

© 2006 by Travis Allen
Internet Ministry Manager
Grace to You

It’s been a while since I have posted a worship song on here. I am always on the lookout for little known Christian musicians. Brian Doerksen is definitely one that you should listen to. He has just released a new album and his music is available from his website.

This song is called “Holy God”. The lyrics are below the video. Enjoy, and worship God.

Lyrics:

Holy, holy, holy God
Holy, holy, holy God, holy God
Holy, holy, holy God
Holy, holy, holy God, You are

Holy, holy, holy God
Holy, holy, holy God

Creating, commanding
Transcendent, Adonai
Defending love, destroying sin
The warrior divine

Holy, holy, holy God
Holy, holy, holy God

Forgiving, redeeming
From every tribe and tongue
Arising first the nail scarred Lamb
Salvation’s champion

Holy, holy, holy God
Holy, holy, holy God

Romancing, pursuing
Reclaiming to restore
Releasing hearts, transforming lives
The lion’s mighty roar

Holy, holy, holy God
Holy, holy, holy God, You are Lord
Holy, holy, holy God
Holy, holy, holy God

Holy, holy, holy

Romancing, pursuing
Reclaiming to restore
Releasing hearts, transforming lives
The lion’s mighty roar

Holy, holy, holy God, yes You are
Holy, holy, holy God, yes You are Lord
Holy, holy, yes You are holy God
Holy, yes, You are holy, holy God

Holy, holy, holy
Holy, holy, holy

- Adam Smith

As a new follower of Christ what should our goal be? We should be longing to be taught. We should have a hunger for the Word of God. Of course, we have to have a starting point. A new believer should not, in my opinion, delve right in to the book of Revelation. We should, possibly, start at the gospel in John, or maybe Philippians, or possibly Romans.

Now, for someone who has been following Christ for a while, what should our goal be? The goal should be the same as a new believer! We should be longing to be taught. We should have a hunger for the Word of God. However, does that mean that we should continuously read John, or Philippians, or Romans? Yes, of course! But we must move beyond just those books. We should desire to know God as He presents Himself throughout the whole Bible (cf. Hebrews 5). We have to deepen our knowledge of Him in order to bring glory to Him. We should, as more mature believers, be able to get into more “meat.” We should desire to learn from strong men of the faith.

Further, what else should we – as more mature believers – do? We should make it our aim to help new believers in learning about Christ. We should also (obviously) reach out to unbelievers.

It is with this in mind that I want to define the purpose of this blog, or rather, the target audience. It is my desire to reach more of the mature believers. It isn’t that I don’t want to reach the teenager who may be an unbeliever or someone who is a new believer – I most certainly do! However, this blog is focused more on deeper works of theologians – men much smarter than me. Also, it is focused on answering the tough questions. Obviously, you can tell by reading that it isn’t all about that, but that is a lot of it.

So, while this blog isn’t specifically focused on new believers or unbelievers, I can give you some excellent resources that are more specifically geared in that direction. Or, if you contact me, I would love to chat with you about some very simple and easy to comprehend attributes of God (justice, mercy, sovereignty, love), and to explain to you how God’s grace has set me free.

It is my desire to learn more about God, to go deeper in my understanding of Him, and to live my life to be more Christ-like and bring glory to God. And my blog is a way of hopefully sharing some of my journey with you.

Soli Deo Gloria!

- Adam Smith

By John MacArthur

This article originally appeared here.

If God is sovereign, is He responsible for evil?

No. Scripture says that when God finished His creation, He saw everything and declared it “very good” (Genesis 1:31). Many Scriptures affirm that God is not the author of evil: “God cannot be tempted by evil, and He Himself does not tempt anyone” (James 1:13). “God is light, and in Him there is no darkness at all” (1 John 1:5). “God is not the author of confusion” (1 Corinthians 14:33)-and if that is true, He cannot in any way be the author of evil.

Occasionally someone will quote Isaiah 45:7 (KJV) and claim it proves God made evil as a part of His creation: “I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things” (emphasis added).

But the New American Standard Bible gives the sense of Isaiah 45:6-7 more clearly: “There is no one besides Me. I am the Lord, and there is no other, the One forming light and creating darkness, causing well-being and creating calamity; I am the Lord who does all these.” In other words, God devises calamity as a judgment for the wicked. But in no sense is He the author of evil.

Evil originates not from God but from the fallen creature. I agree with John Calvin, who wrote,

…the Lord had declared that “everything that he had made…was exceedingly good” [Gen. 1:31]. Whence, then comes this wickedness to man, that he should fall away from his God? Lest we should think it comes from creation, God had put His stamp of approval on what had come forth from himself. By his own evil intention, then, man corrupted the pure nature he had received from the Lord; and by his fall drew all his posterity with him into destruction. Accordingly, we should contemplate the evident cause of condemnation in the corrupt nature of humanity-which is closer to us-rather than seek a hidden and utterly incomprehensible cause in God’s predestination. [Institutes, 3:23:8]

It is helpful, I think, to understand that sin is not itself a thing created. Sin is neither substance, being, spirit, nor matter. So it is technically not proper to think of sin as something that was created. Sin is simply a lack of moral perfection in a fallen creature. Fallen creatures themselves bear full responsibility for their sin. And all evil in the universe emanates from the sins of fallen creatures.

For example, Romans 5:12 says that death entered the world because of sin. Death, pain, disease, stress, exhaustion, calamity, and all the bad things that happen came as a result of the entrance of sin into the universe (see Genesis 3:14-24). All those evil effects of sin continue to work in the world and will be with us as long as sin is.

First Corinthians 10:13 promises us that God will not permit a greater trial than we can bear. And James 1:13 tells us that God will not tempt us with evil.

God is certainly sovereign over evil. There’s a sense in which it is proper even to say that evil is part of His eternal decree. He planned for it. It did not take Him by surprise. It is not an interruption of His eternal plan. He declared the end from the beginning, and He is still working all things for His good pleasure (Isaiah 46:9-10).

But God’s role with regard to evil is never as its author. He simply permits evil agents to work, then overrules evil for His own wise and holy ends. Ultimately He is able to make all things-including all the fruits of all the evil of all time-work together for a greater good (Romans 8:28).

(Copyright 2009, Grace to You. All rights reserved.  Used by permission.)

By John MacArthur

This article originally appeared here.

Is it enough to “believe in Jesus” in some amorphous sense that divorces “faith” from any particular doctrine about Him, or is doctrine–and the content of our faith–really important after all?

Scripture plainly teaches that we must be sound in the faith–which is to say that doctrine does matter (1 Tim. 4:6; 2 Tim. 4:2-3; Tit. 1:9; 2:1). It matters a lot.

“If anyone advocates a different doctrine, and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, he is conceited and understands nothing” (1 Tim. 6:3-4, emphasis added).

Sound, biblical doctrine is a necessary aspect of true wisdom and authentic faith. The attitude that scorns doctrine while elevating feelings or blind trust cannot legitimately be called faith at all, even if it masquerades as Christianity. It is actually an irrational form of unbelief.

God holds us accountable for what we believe as well as how we think about the truth He has revealed. All Scripture testifies to the fact that God wants us to know and understand the truth. He wants us to be wise. His will is that we use our minds. We are supposed to think, meditate, and above all, to be discerning.

The content of our faith is crucial. Sincerity is not sufficient.

Consider, for example, these well-known verses. Note the repeated use of words like truth, knowledge, discernment, wisdom, and understanding:

• “Thou dost desire truth in the innermost being, and in the hidden part Thou wilt make me know wisdom” (Psa. 51:6).
• “The fear of the Lord is the beginning of wisdom; a good understanding have all those who do His commandments” (Psa. 111:10).
• “Teach me good discernment and knowledge, For I believe in Thy commandments” (Psa. 119:66).
• Make your ear attentive to wisdom, incline your heart to understanding; for if you cry for discernment, lift your voice for understanding; if you seek her as silver, and search for her as for hidden treasures; then you will discern the fear of the Lord, and discover the knowledge of God. For the Lord gives wisdom; from His mouth come knowledge and understanding” (Prov. 2:2-6).
• “The beginning of wisdom is: acquire wisdom; and with all your acquiring, get understanding” (Prov. 4:7).
• “We have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding” (Col. 1:9).
• “In [Christ] are hidden all the treasures of wisdom and knowledge” (Col. 2:3).
• “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness” (2 Tim. 3:16).

God’s Word makes it abundantly clear that He wants us to use our minds. And one of the most vital duties facing every Christian–especially in an era (such as ours) when the church is overrun with contradictory ideas and spiritual confusion–is the duty of discernment.

(Copyright 2009, Grace to You. All rights reserved.  Used by permission.)

By John MacArthur

This article originally appeared here.

The Reformation doctrine of justification by faith is, and has always been, the number one target of the enemy’s attack. It provides the foundation of the bridge that reconciles God and man–without that key doctrine, Christianity falls. But the doctrine that the Reformers so painstakingly clarified, even spilled blood over, has become so muddled today that many Protestants barely recognize it. Sadly, there are some who react against a clear presentation of justification, calling it nothing more than useless hair-splitting.

The superficial interests of the seeker church have caused doctrinal issues to be downplayed and deemphasized–what “unchurched” person wants to come hear about theology? Under the influence of pragmatism, the seeker-sensitive movement has traded God-honoring doctrinal clarity and biblical purity for entertainment and motivational speeches.

Social and political concerns have brought evangelicals and Catholics together in recent years to unite against the forces of secularism. Under the influence of ecumenism, it’s difficult for either group to remember what it was that divided them in the first place.

The pragmatists and ecumenicists are aided in their forgetfulness by new theological movements that redefine justification in more Catholic terms. Under the influence of liberalism and postmodernism, proponents of the New Perspective on Paul, the Emergent Church, and others have so confused and redefined the doctrine of justification that it has become shrouded in darkness once again.

The Christian church today is in danger of returning to the Dark Ages. The seeker movement has Christianity turning in its Bibles; the ecumenical movement urges Christians to use worldly means to accomplish temporal ends; and current theological movements look through the lens of philosophy–Enlightenment rationalism and postmodern subjectivism–rather than Scripture. The departure from sola scriptura has led to the departure from sola fide–justification by faith alone.

Back to the Beginning

In the 1500s a fastidious monk, who by his own testimony “hated God,” was studying Paul’s epistle to the Romans. He couldn’t get past the first half of Romans 1:17: “[In the gospel] is the righteousness of God revealed from faith to faith” (KJV).

One simple, biblical truth changed that monk’s life–and ignited the Protestant Reformation. It was the realization that God’s righteousness could become the sinner’s righteousness–and that could happen through the means of faith alone. Martin Luther found the truth in the same verse he had stumbled over, Romans 1:17: “Therein is the righteousness of God revealed from faith to faith: as it is written, the just shall live by faith” (KJV, emphasis added).

Luther had always seen “the righteousness of God” as an attribute of the sovereign Lord by which He judged sinners–not an attribute sinners could ever possess. He described the breakthrough that put an end to the theological dark ages:

I saw the connection between the justice of God and the statement that “the just shall live by his faith.” Then I grasped that the justice of God is that righteousness by which through grace and sheer mercy God justifies us through faith. Thereupon I felt myself to be reborn and to have gone through open doors into paradise. The whole of Scripture took on a new meaning, and whereas before the “justice of God” had filled me with hate, now it became to me inexpressibly sweet in greater love. This passage of Paul became to me a gate to heaven.

Justification by faith was the great truth that dawned on Luther and dramatically altered the church. Because Christians are justified by faith alone, their standing before God is not in any way related to personal merit. Good works and practical holiness do not provide the grounds for acceptance with God. God receives as righteous those who believe, not because of any good thing He sees in them–not even because of His own sanctifying work in their lives–but solely on the basis of Christ’s righteousness, which is reckoned to their account. “To the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness” (Romans 4:5). That is justification.

Declared Righteous: What Actually Changes?

In its theological sense, justification is a forensic, or purely legal, term. It describes what God declares about the believer, not what He does to change the believer. In fact, justification effects no actual change whatsoever in the sinner’s nature or character. Justification is a divine judicial edict. It changes our status only, but it carries ramifications that guarantee other changes will follow. Forensic decrees like this are fairly common in everyday life.

When I was married, for example, Patricia and I stood before the minister (my father) and recited our vows. Near the end of the ceremony, my father declared, “By the authority vested in me by the state of California, I now pronounce you man and wife.” Instantly we were legally husband and wife. Whereas seconds before we had been an engaged couple, now we were married. Nothing inside us actually changed when those words were spoken. But our status changed before God, the law, and our family and friends. The implications of that simple declaration have been lifelong and life-changing (for which I am grateful). But when my father spoke those words, it was a legal declaration only.

Similarly, when a jury foreman reads the verdict, the defendant is no longer “the accused.” Legally and officially he instantly becomes either guilty or innocent–depending on the verdict. Nothing in his actual nature changes, but if he is found not guilty he will walk out of court a free person in the eyes of the law, fully justified.

In biblical terms, justification is a divine verdict of “not guilty–fully righteous.” It is the reversal of God’s attitude toward the sinner. Whereas He formerly condemned, He now vindicates. Although the sinner once lived under God’s wrath, as a believer he or she is now under God’s blessing.

Justification is more than simple pardon; pardon alone would still leave the sinner without merit before God. So when God justifies He imputes divine righteousness to the sinner (Romans 4:22-25). Christ’s own infinite merit thus becomes the ground on which the believer stands before God (Romans 5:19; 1 Corinthians 1:30; Philippians 3:9). So justification elevates the believer to a realm of full acceptance and divine privilege in Jesus Christ.

Therefore, because of justification, believers not only are perfectly free from any charge of guilt (Romans 8:33) but also have the full merit of Christ reckoned to their personal account (Romans 5:17). Here are the forensic realities that flow out of justification:

• We are adopted as sons and daughters (Romans 8:15)
• We become fellow-heirs with Christ (v. 17)
• We are united with Christ so that we become one with Him (1 Corinthians 6:17)
• We are henceforth “in Christ” (Galatians 3:27) and He in us (Colossians 1:27)

How Justification and Sanctification Differ

Justification is distinct from sanctification because in justification God does not make the sinner righteous; He declares that person righteous (Romans 3:28; Galatians 2:16). Notice how justification and sanctification are distinct from one another:

• Justification imputes Christ’s righteousness to the sinner’s account (Romans 4:11b); sanctification imparts righteousness to the sinner personally and practically (Romans 6:1-7; 8:11-14).
• Justification takes place outside sinners and changes their standing (Romans 5:1-2, sanctification is internal and changes the believer’s state (Romans 6:19).
• Justification is an event, sanctification a process.

Those two must be distinguished but can never be separated. God does not justify whom He does not sanctify, and He does not sanctify whom He does not justify. Both are essential elements of salvation.

Why differentiate between them at all? If justification and sanctification are so closely related that you can’t have one without the other, why bother to define them differently? That question was the central issue between Rome and the Reformers in the sixteenth century, and it remains the main front in renewed attacks against justification.

Justification in Roman Catholic Doctrine

Roman Catholicism blends its doctrines of sanctification and justification. Catholic theology views justification as an infusion of grace thatmakes the sinner righteous. In Catholic theology, then, the ground of justification is something made good within the sinner–not the imputed righteousness of Christ.

The Council of Trent, Rome’s response to the Reformation, pronounced anathema on anyone who says “that the [sinner] is justified by faith alone–if this means that nothing else is required by way of cooperation in the acquisition of the grace of justification.” The Catholic council ruled “Justification … is not remission of sins merely, but also the sanctification and renewal of the inward man, through the voluntary reception of the grace, and of the gifts, whereby man of unjust becomes just.” So Catholic theology confuses the concepts of justification and sanctification and substitutes the righteousness of the believer for the righteousness of Christ.

What’s the Big Deal?

The difference between Rome and the Reformers is no example of theological hair-splitting. The corruption of the doctrine of justification results in several other grievous theological errors.

If sanctification is included in justification, the justification is a process, not an event. That makes justification progressive, not complete. Our standing before God is then based on subjective experience, not secured by an objective declaration. Justification can therefore be experienced and then lost. Assurance of salvation in this life becomes practically impossible because security can’t be guaranteed. The ground of justification ultimately is the sinner’s own continuing present virtue, not Christ’s perfect righteousness and His atoning work.

What’s so important about the doctrine of justification by faith alone? It is the doctrine upon which the confessing church stands or falls. Without it there is no salvation, no sanctification, no glorification–nothing. You wouldn’t know it to look at the state of Christianity today, but it really is that important.

(Copyright 2009, Grace to You. All rights reserved.  Used by permission.)

By John MacArthur

This article originally appeared here.

Ask anyone today, What is truth?, and you’re sure to start an interesting conversation. Try it on a university campus and you’re likely to receive laughter, scorn, and derision. The concept of truth has clearly fallen on hard times, and the consequences of rejecting it are ravaging human society. So let’s go back to the starting point and answer the question: What is truth?

One of the most profound and eternally significant questions in the Bible was posed by an unbeliever. Pilate—the man who handed Jesus over to be crucified—turned to Jesus in His final hour, and asked, “What is truth?” It was a rhetorical question, a cynical response to what Jesus had just revealed: “I have come into the world, to testify to the truth.”

Two thousand years later, the whole world breathes Pilate’s cynicism. Some say truth is a power play, a metanarrative constructed by the elite for the purpose of controlling the ignorant masses. To some, truth is subjective, the individual world of preference and opinion. Others believe truth is a collective judgment, the product of cultural consensus, and still others flatly deny the concept of truth altogether.

So, what is truth?

Here’s a simple definition drawn from what the Bible teaches: Truth is that which is consistent with the mind, will, character, glory, and being of God. Even more to the point: Truth is the self-expression of God. That is the biblical meaning of truth. Because the definition of truth flows from God, truth is theological.

Truth is also ontological—which is a fancy way of saying it is the way things really are. Reality is what it is because God declared it so and made it so. Therefore God is the author, source, determiner, governor, arbiter, ultimate standard, and final judge of all truth.

The Old Testament refers to the Almighty as the “God of truth” (Deut. 32:4; Ps. 31:5; Is. 65:16). When Jesus said of Himself, “I am…the truth” (John 14:6, emphasis added), He was thereby making a profound claim about His own deity. He was also making it clear that all truth must ultimately be defined in terms of God and His eternal glory. After all, Jesus is “the brightness of [God’s] glory and the express image of His person” (Heb. 1:3). He is truth incarnate—the perfect expression of God and therefore the absolute embodiment of all that is true.

Jesus also said that the written Word of God is truth. It does not merely contain nuggets of truth; it is pure, unchangeable, and inviolable truth that (according to Jesus) “cannot be broken” (John 10:35). Praying to His heavenly Father on behalf of His disciples, He said this: “Sanctify them by Your truth. Your word is truth” (John 17:17). Moreover, the Word of God is eternal truth “which lives and abides forever” (1 Pet. 1:23).

Of course, there cannot be any discord or difference of opinion between the written Word of God (Scripture) and the incarnate Word of God (Jesus). In the first place, truth by definition cannot contradict itself. Second, Scripture is called “the word of Christ” (Col. 3:16). It is His message, His self-expression. In other words, the truth of Christ and the truth of the Bible are of the very same character. They are in perfect agreement in every respect. Both are equally true. God has revealed Himself to humanity through Scripture and through His Son. Both perfectly embody the essence of what truth is.

Remember, Scripture also says God reveals basic truth about Himself in nature. The heavens declare His glory (Ps. 19:1). His other invisible attributes (such as His wisdom, power, and beauty) are on constant display in what He has created (Rom. 1:20). Knowledge of Him is inborn in the human heart (Rom. 1:19), and a sense of the moral character and loftiness of His law is implicit in every human conscience (Rom. 2:15).

Those things are universally self-evident truths. According to Romans 1:20, denial of the spiritual truths we know innately always involves a deliberate and culpable unbelief. And for those who wonder whether basic truths about God and His moral standards really are stamped on the human heart, ample proof can be found in the long history of human law and religion. To suppress this truth is to dishonor God, displace His glory, and incur His wrath (vv. 19-20).

Still, the only infallible interpreter of what we see in nature or know innately in our own consciences is the explicit revelation of Scripture. Since Scripture is also the one place where we are given the way of salvation, entrance into the kingdom of God, and an infallible account of Christ, the Bible is the touchstone to which all truth claims should be brought and by which all other truth must finally be measured.

An obvious corollary of what I am saying is that truth means nothing apart from God. Truth cannot be adequately explained, recognized, understood, or defined without God as the source. Since He alone is eternal and self-existent and He alone is the Creator of all else, He is the fountain of all truth.

If you don’t believe that, try defining truth without reference to God, and see how quickly all such definitions fail. The moment you begin to ponder the essence of truth, you are brought face to face with the requirement of a universal absolute—the eternal reality of God. Conversely, the whole concept of truth instantly becomes nonsense (and every imagination of the human heart therefore turns to sheer foolishness) as soon as people attempt to remove the thought of God from their minds.

That, of course, is precisely how the apostle Paul traced the relentless decline of human ideas in Romans 1:21-22: “Although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened. Professing to be wise, they became fools.”

There are serious moral implications too, whenever someone tries to dissociate truth from the knowledge of God. Paul went on to write, “Even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting” (Rom. 1:28). Abandon a biblical definition of truth, and unrighteousness is the inescapable result. We see it happening before our eyes in every corner of contemporary society. In fact, the widespread acceptance of homosexuality, rebellion, and all forms of iniquity that we see in our society today is a verbatim fulfillment of what Romans 1 says always happens when a society denies and suppresses the essential connection between God and truth.

If you reflect on the subject with any degree of sobriety, you will soon see that even the most fundamental moral distinctions—good and evil, right and wrong, beauty and ugliness, or honor and dishonor—cannot possibly have any true or constant meaning apart from God. That is because truth and knowledge themselves simply have no coherent significance apart from a fixed source, namely, God. How could they? God embodies the very definition of truth. Every truth claim apart from Him is preposterous.

Elaborate epistemologies have been proposed and methodically debunked one after another—like a long chain in which every previous link is broken. After thousands of years, the very best of human philosophers (Socrates, Plato, Aristotle, Descartes, Locke, Kant, Hegel, Kierkegaard, Nietzsche, Marx, James, and others) have all utterly failed to account for truth and the origin of human knowledge apart from God.

In fact, the one most valuable lesson humanity ought to have learned from philosophy is that it is impossible to make sense of truth without acknowledging God as the necessary starting point.

Truth is not subjective, it is not a consensual cultural construct, and it is not an invalid, outdated, irrelevant concept. Truth is the self-expression of God. Truth is thus theological; it is the reality God has created and defined, and over which He rules. Truth is therefore a moral issue for every human being.

How each person responds to the truth God has revealed is an issue of eternal significance. To reject and rebel against the truth of God results in darkness, folly, sin, judgment, and the never-ending wrath of God. To accept and submit to the truth of God is to see clearly, to know with certainty, and to find life everlasting.

Adapted from The Truth War, © 2008, by John MacArthur. All rights reserved.

(Copyright 2009, Grace to You. All rights reserved.  Used by permission.)