John MacArthur is the pastor-teacher of Grace Community Church in Sun Valley, California, as well as an author, conference speaker, president of The Master’s College and Seminary, and featured teacher with the Grace to You media ministry. Justification by Faith 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:
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:
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 that makes 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. Available online at: http://www.gty.org/Resources/Articles/A194 COPYRIGHT ©2010 Grace to You Saved by the Grace of God! “Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few” (Matthew 7:13-14). Both the narrow gate and the wide gate are assumed to provide entrance to God's kingdom. Two ways are offered to people. The narrow gate is by faith, only through Christ, constricted and precise. It represents true salvation in God's way that leads to life eternal. The wide gate includes all religions of works and self righteousness, with no single way, but it leads to hell not heaven. Acts 4:12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. This passage tells us that only those who receive Jesus Christ and who believe in Him are given the right to become children of God (John 1:12). But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: ......as many as received Him.......to those who believe in His name: The second phrase describes the first. To receive Him who is the Word of God means to acknowledge His claims, place one's faith in Him, and thereby yield allegiance to Him. ....gave. The term emphasizes the grace of God involved in the gift of salvation. Ephesians 2:8-10 8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. 10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. the right. Those who receive Jesus, the Word, receive full authority to claim the exalted title of "Gods children." His name. Denotes the character of the person himself. As such, the gift of eternal life comes only through Jesus Christ to all those who believe. He said “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6). Jesus declared that He is the way to God because He is the truth of God and the life of God. I this verse, the exclusiveness of Jesus as the only approach to the Father is emphatic. Only one way, no many ways, exist to God, Jesus Christ. It’s not through Islam, Buddha, or other false gods of man’s making. It’s not for those wanting a cheap and easy way to heaven while continuing to live their own selfish and worldly lives on earth. Jesus only saves those who fully trust in Him as Savior (Acts 4:12).. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Those who preach a gospel of inclusiveness where “all ways lead to heaven” preach an utterly different gospel than the one Jesus preached. The gate of self-centeredness, self-absorption, and a proud, holier-than-thou mindset is the wide gate of the world that leads to hell, not the narrow gate which leads to eternal life. As a result, most people spend their lives following the masses who are on the broad road, doing what everyone else does and believing what everyone else believes. The narrow way is the hard way, the demanding way. It is the way of recognizing that you cannot save yourself and must depend on Jesus Christ alone to save you. It’s the way of self-denial and the cross. The fact that few find God’s way implies that it is to be sought diligently. “You will seek me and find me, when you seek me with all your heart” (Jeremiah 29:13). The point is this that no one will stumble into the kingdom or wander through the narrow gate by accident. Someone asked Jesus: "Lord, will those who are saved be few?” He replied, “Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able” (Luke 13:23-24). Salvation is solely by Grace not by works. Ephesians 2:8-10 8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. Is it possible to know when Jesus is coming back?
Question: "Is it possible to know when Jesus is coming back?" "Is Harold Camping and Family Radio a cult?" Answer: On his radio program entitled "Family Radio," Harold Camping is teaching that people should flee from their churches. This teaching is contrary to sound biblical interpretation. It may be of interest to know that this is not the first time Camping has promoted teachings that were based on his personal opinion rather than on sound biblical exegesis. Camping wrote a book early in the 1990s titled "1994?" In this book, Harold Camping speculated, perhaps "claimed" would be more accurate, that history would end in September of 1994. Christ would return and judge the world, according to Camping. Camping was obviously wrong, and we know from Scripture that God’s prophets are never wrong. Harold Camping employs an allegorical method of interpreting Scripture. Because of this method, the meaning of any Scripture passage is purely subjective, subject to the mind and imagination of the person. As an example, Camping claims that the two witnesses in Revelation 11:3 are the Church. In Revelation 11, two people come as witnesses, testifying to the world of the coming wrath of God. Harold Camping states this is a picture of the Church and that when the Church's witness is over, God will destroy or kill the Church. There is nothing in the text that would even possibly hint that those witnesses in any way represent the Church. In fact, you don't need a special code in order to understand the Book of Revelation. What is recorded in Revelation 11 should be taken at face value. In the future, God will send two people who will witnesses for Him. It says they will prophesy for 1260 days or 3 1/2 years (the Jewish calendar had 360 days for a year). Their message will be to the people of the earth who are about to experience God's wrath in the form of judgments. Their message will most likely be one of repentance (see Revelation 9:20-21). The people will not repent, and the witnesses at the end of their assigned time will be killed. Camping's use of an allegorical method of interpretation for Scripture, and especially for unfulfilled prophecy, is fatally flawed. It undermines the very nature of communication. God gave us His Word to communicate very specific information. Our job when approaching Scripture is to determine what God is communicating. God is the One who gave us the ability to communicate. If we used Harold Camping's approach for understanding literature, we might read the newspaper and see that the weather is going to be rainy. We would then say that the real meaning of the weather report was that the writer of the newspaper was in a bad mood (because he wrote that it would be rainy). We would miss the real and plain information about the weather for the day. This is what Harold Camping has done concerning unfulfilled prophecy. He has seen it all as an allegory and applies it all to the Church. Harold Camping has stated that the witness of the Church is over and that God has destroyed it. Believers should leave the church. He has concluded that the Church is dead, only existing as a shell of its former self. There should no longer be pastors, elders, or deacons. People should not be submitting to spiritual leadership. He says that the Holy Spirit is no longer present in the Church and that people who are accepting Christ as Savior in the Church are really not saved since the Holy Spirit is not present there. However, it seems that Harold Camping has overlooked the very nature of the Church. The Church is inseparable from the Lord Jesus Christ, God the Son. The Church is the body of Christ, with Christ as the Head ( Ephesians 1:22; 4:15; 5:23; Colossians 1:18; 2:19). There will not be a time when the Church does not exist. Jesus said He would build His church and the gates of hell would “not prevail against it” (Matthew 16:18). There will however, be a time when the Church is not on this earth. The Lord will remove the Church from this earth in an event called the Rapture. The Church will then forever be with the Lord (1 Thessalonians 4:13-18). Because of his allegorical method of interpretation, Harold Camping has failed to see a distinction between Israel and the Church. The future events presented in Revelation 4:1-19:21 do not involve the Church—the Church will be removed prior to this future time. The events of Revelation 4:1-19:21 are the finishing of God's plan for Israel (see Daniel 9:24-27). We strongly urge people to have nothing to do with Harold Camping and Family Radio. Do not to listen to him—he has forsaken sound doctrine on many issues. Blogger to interact with other Christians about your blessings and experience. link This page is also available in 140 languages!
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