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Good evening to everyone you 
can turn in your Bibles with me to the book of Galatians chapter 
2 Galatians 2 just a reminder where 
we finished off last time. We were looking at continuing 
to look at the Apostle Paul's autobiographical defense of the 
Gospel of Jesus Christ. As we'll see, the doctrine of 
the Gospel of Jesus Christ here touches upon the doctrine of 
justification by faith alone. We ended at verse 16 last time, 
where the Apostle Paul effectively gives a five-fold emphasis upon 
the reality of justification by faith alone, negatively stating 
that it is not by the works of the law, and positively stating 
that it is by faith alone, that justification is by faith alone. And this whole section, we're 
going to read 11 to 16, this whole section is still the Apostle 
Paul giving that defense, his autobiographical defense, And 
from verse 14, the end of verse 14, or the middle of verse 14, 
all the way through to the end of the chapter, is his recollection 
of and his giving of the history of his opposition to the Apostle 
Peter, standing in the face of Peter and defending the doctrine 
of justification by faith alone. does not end at the end of verse 
15 or verse 14, but continues all the way to verse 21. So now 
I'm going to read verse 11 to verse 16. You'll remember if 
you were here last time I preached that I said we were going to 
do an excursus on the doctrine of justification by faith alone. So that's what we're doing tonight 
from verse 16. This is Galatians 2 beginning 
at verse 11, the word of God. Now when Peter had come to Antioch, 
I withstood him to his face because he was to be blamed for Before 
certain men came from James, he would eat with the Gentiles. 
But when they came, he withdrew and separated himself, fearing 
those who were of the circumcision. And the rest of the Jews also 
played the hypocrite with him, so that even Barnabas was carried 
away with their hypocrisy. But when I saw that they were 
not straightforward about the truth of the gospel, I said to 
Peter before them all, If you, being a Jew, live in the manner 
of Gentiles and not as Jews, why do you compel Gentiles to 
live as Jews? We who are Jews by nature and 
not sinners of the Gentiles, knowing that a man is not justified 
by the works of the law, but by faith in Jesus Christ, even 
we have believed in Christ Jesus, that we might be justified by 
faith in Christ and not by the works of the law, For by the 
works of the law, no flesh shall be justified. Amen. Well, let's 
pray. Heavenly Father, we thank you 
for this, your word of truth. We pray that you would help us 
now as we engage in this act of Worship the preaching of your 
word, do be with preacher, be with hearer, help us to honor 
and glorify you. We pray that your word would 
be proclaimed accurately, Lord God, and that your people would 
be lifted up in courage, that they would be strengthened by 
the Spirit in accordance with your word, and that sinners would 
be saved, and that this whole exercise of worship would be 
unto the praise of Father, Son, and Holy Spirit. And we pray 
in the name of Jesus Christ, our Savior, amen. Well, the doctrine 
of justification by faith alone is a, I don't even want to just 
say a significant doctrine of Christianity, it is, but it is 
an absolutely vital doctrine to maintain as Christians. It 
touches upon the heart, the very heart of Christianity, the very 
heart of the Gospel. Martin Luther wrote, this one 
and firm rock, which we call the doctrine of justification, 
is the chief article of the whole Christian doctrine, which comprehends 
the understanding of all godliness. If the Church of the Lord Jesus 
Christ is the pillar and ground of the truth, and it is, as we 
heard this morning from Pastor Butler, if the Church is the 
pillar and ground of the truth, than it is to proclaim, it is 
to teach, and it is to defend the doctrine of justification 
by faith alone. This is John Gill. He's commenting 
on Jude 3. In Jude 3, we read Jude writing 
that we are to contend for the faith. that was once for all 
delivered to the saints. And as it's been identified before, 
the faith there doesn't mean our psychic act of believing, 
the act of the mind in laying hold of Christ, but the objective 
content of Christian truth. And John Gill writes this, and 
he's including justification as a cardinal doctrine, of course, 
within the scheme of Christian truth. The faith, that is, the 
faith once for all delivered to the saints, designs the whole 
scheme of evangelical truths to be believed, such as the doctrine 
of the Trinity, the deity and sonship of Christ, the divinity 
and personality of the Spirit, what regards the state and condition 
of man by nature as the doctrines of the imputation of Adam's sin 
to his posterity, the corruption of nature and the impotence of 
men to that which is good? What concerns the acts of grace 
in the Father, Son, and Spirit, towards and upon the sons of 
men, as the doctrines of everlasting love, eternal election, the covenant 
of grace, particular redemption, justification by the imputed 
righteousness of Christ, pardon and reconciliation by His blood, 
regeneration and sanctification by the grace of the Spirit, final 
perseverance, the resurrection of the dead, and the future glory 
of the saints with Christ. This is said to be delivered 
to the saints. So these doctrines delivered 
to us are to be held fast. They're to be held with an unswerving 
grip and justification by the imputed righteousness of Jesus 
Christ is one of those that is to be so gripped at the time 
of the Apostle Paul. Besides the Judaizers, which 
are defined in this context and being targeted in this context 
or opposed with the truth in this context, there would have 
also been Gentiles who would oppose the doctrine of justification 
by faith alone, exalting moral excellence, exalting philosophical 
enlightenment, exalting civic virtue as those things which 
commend us to the divine. At the time of the Reformation 
and through the post-Reformation era in the 17th century, there 
was the Roman Catholic Church that opposed justification. The 
Arminians opposed justification by faith alone, as defined in 
the scriptures. The Socinians, the General Baptists, 
the Neo-Gnomians, a la Richard Baxter in the 17th century, they 
all opposed the doctrine of justification by faith alone. And in our own 
time, these things remain in one form or another. So it is 
good for us to come often to justification by faith alone, 
as we seek to proclaim, to teach, and to defend so glorious a doctrine. We simply want to do four things 
tonight. We want to look at a definition 
of justification, the foundation of justification, we want to 
look at the transaction in justification, and then we want to look at the 
instrument in justification. So first off, a definition of 
justification. What does it mean? Well, first off, it is a legal 
declaration that is set in opposition to condemnation. If we look at 
people Everywhere every human being stands under one particular 
legal declaration in the courtroom of heaven It is either that man 
a man is justified that a sinner a man or woman boy or girl is 
justified or that they are condemned and so justification is a legal 
declaration set in opposition to Condemnation you can turn 
with me in the Old Testament to the book of Proverbs Proverbs 
17 Proverbs 17. While I try to fix a disobedient 
button on my shirt, it is bringing much frustration. Proverbs 17, 
no success. Proverbs 17 and verse 15. Notice this juxtaposition or 
this opposition that we find here with justification and condemnation. And as we read this verse, we 
need to bring the weight of its meaning into our discussion of 
justification by faith alone, the holiness of God and the perfect 
work of the Lord Jesus Christ. Notice Proverbs 17, 15, he who 
justifies the wicked and he who condemns the just, both of them 
alike are an abomination to the Lord. So there is this Twofold, 
there is a twofold juridical status or a twofold legal or 
forensic status that man has before a courtroom. an earthly 
courtroom, either one is innocent or guilty, either one is justified 
or one is condemned. And there are two positions before 
the divine magistrate, the courtroom of heaven, one is either justified 
or one is condemned. John Gill on this particular 
text, speaking of its meaning, These both justification and 
condemnation held together and considered being contrary to 
law and justice and the declared will of God and or the orders 
and instructions given by him to judges. Such an abominable 
action, and he's speaking specifically here, he who justifies the wicked. Such an abominable action were 
the Jews guilty of in desiring Barabbas, a wicked man, to be 
released, and Christ, the just one, to be condemned. and pilot 
in complying with them. From this passage, we learn that 
the word justify is used in a forensic sense or a legal sense for pronouncing 
persons just in a court of juridicature, and in which sense it is used 
in the article of a sinner's justification before God. It's used in this sense, you 
can turn with me to the book of Romans, because it is used 
in this sense there. in Romans chapter five. And as you're turning there, one 
of the most important questions ever asked was asked by Job. Now, the most important question 
ever asked was asked by the Lord Jesus Christ, who do men say 
that I, the son of man, am? So the most important question 
ever asked by one who is not both God and man in one person 
was asked by Job, how can a man be righteous before God? How can a man be righteous before 
God? How can a man be justified and 
not condemned before God? And notice this language of condemnation 
and justification at verse 18 of Romans 5. Therefore, as through one man's 
offense, judgment came to all men, resulting in condemnation, 
even so through one man's righteous act, the free gift came to all 
men, resulting in justification of life. Justification is a legal 
declaration that is set in opposition to condemnation, which is likewise 
a legal declaration. Secondly, justification is an 
act of free grace. This is one of the reasons why 
the Apostle Paul is so adamant, is so opposed, is being so polemical 
against these Judaizers, because it is an affront to the amazing 
grace of God to say that somehow mutilated foreskin can avail 
with the Holy One of Heaven. To say that calendar obedience 
can avail with the Holy One of Heaven. To say that our washings, 
our ceremonies, and our sacrifices can avail with the Holy One of 
Heaven. Justification is a divine act 
of free grace. And you can move back to the 
book of Galatians because the apostle Paul uses the language 
of grace here as he is arguing for the doctrine of justification 
by faith alone. And this first instance in Galatians 
1 comes as he's setting up this anathematizing that he engages 
in, dedicating those who oppose the gospel to destruction. May 
God, in effect, dedicate these to destruction who would oppose 
the doctrine of justification by faith alone. frames it within 
the rubric of divine and victorious grace. Notice at Galatians 1 
at verse 6, I marvel that you are turning away so soon from 
him who called you in the grace of Christ to a different gospel. And then in our own chapter, 
2, verse 21, I do not set aside the grace of God, for if righteousness 
comes through the law, then Christ died in vain. So justification 
is a divine act of free grace. You can recall that Westminsterian 
definition. Justification is an act of God's 
free grace, wherein he pardons all our sins and accepts us as 
righteous in his sight, only for the righteousness of Christ 
imputed to us and received by faith alone. It is an act of 
free and victorious grace. Notice as well in the book of 
Romans and This will bring us, introduce a brief discussion 
on a multi-faceted view of justification by faith alone, with regards 
to it being a free divine act, gifted to those who were preordained 
before the foundation of the world to avail of the perfect 
work of Jesus Christ the Savior. In Romans 3, we have this wonderful 
language, and this is a wonderful connected passage to our passage 
of Galatians 2.16. We're justified not by the works 
of the law, but by faith in Christ. Notice in Romans 3 at verse 24, Well, we'll back up to verse 
21. But now the righteousness of God, apart from the law, is 
revealed, being witnessed by the law and the prophets, even 
the righteousness of God through faith in Jesus Christ to all 
and on all who believe. For there is no difference, for 
all have sinned and fall short of the glory of God. Now notice, 
being justified freely by His grace through the redemption 
that is in Christ Jesus. were justified freely by His 
grace. It's not something we work for, 
it's not something that we merit, but it is a free gift from God 
by virtue of the finished work of the Lord Jesus Christ. And 
so there's this multifaceted view that we have of justification. In our text, Galatians 2.16, 
it's justified by faith. Here we see being justified freely 
by His grace. There's also a passage in Romans 
5 that speaks thirdly that we are justified by blood. Notice in Romans 5 at verse 9, 
much more than having now being justified by His blood, we shall 
be saved from wrath through Him. Notice in all of these, man is 
removed from the equation. That our works, that our righteousnesses, 
that our deeds done, are completely excluded from the equation of 
justification. It's by faith, that is, as we'll 
see, the instrument which lays hold of the objective, perfect, 
finished work of Jesus Christ. It's by grace, and it's by the 
very bloodshed of the Savior, the Lord Jesus Christ. So justification 
is a legal declaration, and it is a divine act of free grace. It is Decreed in eternity God 
purposed before the foundation of the world that in due time 
Christ would come historically and truly, really, to procure 
justification for his people. And then in time, the Holy Spirit 
effectually calls us by the proclamation of the word, and we are freely 
justified. We're imputed. We're reckoned 
as righteous by virtue of the glorious work of the Lord Jesus 
Christ. It's decreed in eternity. It's 
procured at the cross. and it's applied in time. So 
that's a definition of justification. And as we move along, it'll be 
further defined with more flesh upon the bones. But secondly, 
what is the foundation of justification? So If justification is a legal 
declaration by God that a sinner is righteous, is justified, what 
is the foundation of that justification? We could say, what is the basis? 
What is the ground? What is the very substance of 
our justification? Well, first off, negatively, 
because our text in Galatians uses negative language not by 
for example, the works of the law. So first off, it is not 
by infused righteousness, works, the act of faith, or evangelical 
obedience. Our confession uses this language 
that justification comes not by infusing righteousness into 
them, that is, those who are effectually called, not for anything 
wrought in them or done by them, not by imputing faith itself, 
the act of believing, or any other evangelical obedience to 
them as their righteousness. Why were they so thorough? in 
articulating that. Why is the Apostle Paul so thorough? But historically, why were these 
confessionalists so thorough in articulating justification 
that way? Well, it's because in their context 
and in the context of Christians throughout the history of the 
world, similar errors have obtained. But in their context, they have 
the Roman Catholics who were arguing that justification is 
by an infused righteousness. That is, we're justified, it 
is a conflation of justification with sanctification. That there 
may be this initial act of justification, but we are further justified 
by God infusing righteousness into us and ultimately our works 
are the final determiner for salvation. So they had the Roman 
Catholics, not by infusing righteousness into them, not for anything wrought 
in them or done by them, probably again the Roman Catholics, but 
also including, as we could note, the Arminians, the General Baptists, 
the Socinians, Thomas Collier, who was an opponent, And the 
Richard Baxter the Richard Baxter Neonomians not by imputing faith 
itself the act of believing or any other evangelical obedience 
to them as their righteousness that language of Evangelical 
obedience probably has more to do with the Neonomian group, 
which means new law. It is that Christ inaugurates 
this new way of obtaining righteousness before God. That it's not according 
to the old way, but there is a new way now whereby our evangelical 
obedience, almost by this reduced law of requirements before God, 
we can gain a spirit wrought justification. in doing those 
things which are pleasing in the sight of God. The Apostle 
Paul, by virtue of his opposition to the Judaizers, says, no, it 
is not by such things, not by infused righteousness, not by 
our works, not by the act of faith, that is, our act of believing 
isn't that which justifies us, nor is it by evangelical obedience. So then, what is it by? Before we get there, listen to 
Owen on this. He's bringing condemnation and 
justification into this discussion about how a man is justified. 
A man, a woman, a boy or a girl, how a sinner can be justified. Wherefore, as condemnation is 
not the infusing of a habit, of wickedness into him that is 
condemned, no more is justification the change of a person from inherent 
unrighteousness to righteousness by the infusion of a principle 
of grace, but a sentential declaration of him to be righteous, a legal, 
a forensic justification or declaration of the sinner to be righteous. So then, if it isn't by infused 
righteousness, if it's not by works, if it's not by the act 
of faith, if it's not by evangelical obedience, then what is the foundation? What is the ground? What is the 
basis? What is the substance of our 
justification? Well, positively and gloriously, 
it is the obedience and satisfaction of Jesus Christ our Savior. What 
a blessed thing to sing that my hope is built on nothing less 
than Jesus' blood and righteousness. That hymn immediately and explicitly 
touches upon what we're talking about this evening. If you're 
here this evening and you're a Christian, your hope is built 
on nothing less than Jesus' blood and righteousness. It certainly 
isn't built on anything more either, because nothing more 
is needed. Nothing can be added to that 
which is gloriously perfect. His blood, His righteousness. Our confession of faith, after 
saying what justification is not, says that God justifies 
those who are effectually called by pardoning their sins and by 
accounting and accepting their persons as righteous, by imputing 
Christ's act of obedience to the whole law and his passive 
obedience in his death for their whole and sole righteousness. 
Turn with me to Philippians for a moment. You're no doubt very, 
very familiar with this passage. Another one that intimately connects 
to what we're discussing this evening, the doctrine of justification 
by faith alone. And there's language in here 
that the Apostle Paul is using that he's targeting a very same 
type or group of people. the Judaizers who were seeking 
to spoil, who were seeking to steal away those from the truth 
to another gospel, which is no gospel at all. And here he calls 
them dogs, evil workers, and the mutilation. Notice at Philippians 
3, at verse 2, rather. Beware of dogs, beware of evil 
workers, Beware of the mutilation. For 
we are the circumcision who worship God in the spirit, rejoice in 
Christ Jesus, and have no confidence in the flesh. Though I also might 
have confidence in the flesh. If anyone else thinks he may 
have confidence in the flesh, I more so circumcise the eighth 
day of the stock of Israel of the tribe of Benjamin, a Hebrew 
of the Hebrews, concerning the law, a Pharisee, concerning zeal, 
persecuting the church, concerning the righteousness which is in 
the law, blameless. Now, just pause for a moment. Those in Galatia that Paul is 
dealing with would be thinking the same way. They had confidence 
in the flesh. Not only were they boasting in 
their own flesh, their own circumcision, their own so-called obedience 
to the Mosaic precepts, but they were boasting in the foreskins 
that they were mutilating from the Gentiles, that they were 
getting Gentile converts to circumcise their flesh and to engage in 
Mosaic ritual, which was supposed to be brought to an end when 
Christ came, when the substance had come, what further need was 
there of the shadow, as Athanasius said. And so these had confidence 
in the flesh. But notice that all confidence 
in flesh is to be cast aside, and confidence alone is solely 
to be put in Jesus Christ, the blessed Savior. Notice Paul's 
post-conversion reflection here. But what things were gained to 
me, verse 7, These I have counted loss for Christ, yet indeed I 
also count all things loss for the excellence of the knowledge 
of Christ Jesus my Lord, for whom I have suffered the loss 
of all things, and count them as rubbish, that I may gain Christ, 
and be found in Him, notice, not having my own righteousness 
which is from the law, but that which is through faith in Christ, 
the righteousness which is from God by faith. a glorious reflection 
that we're not boastful, and if we are, we're only boastful 
in one thing, and that is our Savior, the Lord Jesus Christ. 
The Apostle Paul uses that language in the book of Galatians, in 
Galatians 6. God forbid that I should boast 
save in the cross of our Lord Jesus Christ. And here we have 
the reality that our boast is and cannot be in us, but is solely 
and alone in the Christ, who himself is our righteousness. Not having my own righteousness, 
which is from the law, but that which is through faith in Christ, 
the righteousness which is from God through faith. The Old Testament, 
speaks of our justification, the New Testament does as well, 
but first let's go to the Old Testament. You can turn to Isaiah 
61 with me. The Old Testament speaks with 
regards to our salvation, our justification, in the language 
of receiving clean and pure robes. So we've heard before, we as 
Christians wear Christ's robes of righteousness. We're decked 
not in our own righteousnesses because they're filthy rags, 
but we're dressed and we're robed and we're bedecked in the robes 
given to us by Christ, the robes of righteousness. Notice in Isaiah 
61 at verse 10, I will greatly rejoice in the Lord. My soul 
shall be joyful in my God, for he has clothed me with the garments 
of salvation. He has covered me with the robe 
of righteousness. Why do we rejoice in God? There are a number of reasons 
why we ought to rejoice in God. One of those chief reasons is, 
of course, that He has clothed us in the garments of salvation, 
and He's covered us in the robes of righteousness. What a glorious 
statement. You can turn to Zechariah as 
we read one more Old Testament passage, and then see the parallels 
in the New Testament. In Zechariah 3, we have that 
wonderful account of the justification of this one that we read of in 
verse 4. Notice in verse 4 of Zechariah 
3, Then he answered and spoke to those who stood before him, 
saying, Take away the filthy garments from him. And to him 
he said, See, I have removed your iniquity from you, and I 
will clothe you with rich robes. And I said, let them put a clean 
turban on his head. So they put a clean turban on 
his head and they put the clothes on him and the angel of the Lord 
stood by. It's a wonderful picture. In 
justification, in salvation, by so glorious a God and by amazing 
grace, our filthy robes are removed from us. And these rich, clean, 
glorious white robes, washed in the very blood of the Lord 
Jesus Christ, are put upon us. You can turn in the New Testament 
to the book of Revelation. First in Revelation 7, this wonderful 
picture that we have here at verse 13. Then one of the elders 
answered, saying to me, Who are these arrayed in white robes, 
and where did they come from? And I said to him, Sir, you know. So he said to me, These are the 
ones who come out of the great tribulation and washed their 
robes and made them white in the blood of the Lamb." And Revelation 
19, 7 to 8, Wonderful language here as well. 
Let us be glad and rejoice and give him glory For the marriage 
of the lamb has come and his wife has made herself ready and 
to her it was granted to be arrayed in fine linen clean and bright 
for the fine linen is the righteous axe and of the saints. A wonderful 
declaration with regards to the righteousness that is given to 
us, pictured as these rich and white robes. And so let's just 
think for a moment, going back to Paul's situation in Galatia. What is it to argue that Christ 
is not quite enough But we need to also add circumcision. We need to add the works of the 
law. We need to add washings and ceremonies 
and calendar observance as well to really, truly, and finally 
be justified before God. What is it to say that? It is 
to say that we need to, in effect, sew our filthy rags of unrighteousness, 
or we could say our righteousnesses, which are like filthy rags, to 
sew them as some sort of patchwork upon the perfect and clean robes, 
the beauteous robes that Christ has clothed us with? What an 
offense against a holy God! What an offense against the perfect 
and glorious work of the Lord Jesus Christ, to say, even in 
the smallest measure, that our works before God can somehow 
commend us to Him, that we can be saved in any measure by the 
doing of righteous deeds. Positively speaking, our justification, 
the foundation for it, rests upon Christ's obedience and satisfaction. And as we look upon our own careers 
as sinners, as we look back upon our deeds, as we look back upon 
our sinfulness prior to grace coming in so glorious a manner, 
but even afterwards as those marked by remaining corruption, 
we see ourselves as those who do certainly fall short of the 
glory of God. There is only one who was obedient. There is only one who merits. 
There is only one whose works count for justification, and 
that is Jesus Christ, our blessed Savior. If we trace the history 
of redemption, From Adam to the last breathing human, justification 
has been and always will be by faith in the perfect work of 
the Lord Jesus Christ. What do we see in Adam? We see 
a son of God who was given a command, who was given commands under 
covenant, the covenant of works. He broke those and became a disobedient 
son, thrusting humanity into sinfulness, transgression, and 
depravity. We also see another Adam in Israel, 
another son of God that was supposed to be obedient but was not, failing 
miserably and becoming another disobedient son just like Adam. Then we have another son who 
comes, the son of God, who takes upon himself man's nature for 
our redemption and for our recovery, and who of course is not disobedient, 
but is the obedient and last Adam and is the obedient son 
that Israel failed to be, and all of his work is rendered and 
done for us substitutionarily, that is, in our place. The blessed 
substitute, our Lord Jesus Christ, as the Confession says, his act 
of obedience unto the whole law and his passive obedience in 
his death, his blood and his righteousness for our whole and 
soul righteousness. The transaction in justification 
is, as we said previously, not infusion, but imputation. And does the Bible teach this? Because there are some who would 
say the Bible doesn't teach imputation. That's a vapor, that's a phantom, 
that's something even laughable. The Bible doesn't teach it. Well, 
we see in 2 Corinthians 5 that the Bible most certainly does 
teach the doctrine of imputation. And here it speaks with regards 
to the language of making Christ something. giving us something in this transactional 
reality. Notice in 2 Corinthians 5 at 
verse 20, now then we are ambassadors for Christ as though God were 
pleading through us, we implore you on Christ's behalf, be reconciled 
to God for, and the he is God the father and the him is the 
son, the mediator, for he made him who knew no sin to be sin 
for us that we might become the righteousness of God in him. 
What a blessed transaction that we have in the perfect work of 
the mediator, the Lord Jesus Christ. God makes him who knew 
no sin. In his divinity, of course, he 
is sinless. It's curious even to use that 
language because, of course, the divine is without sin. But 
in his humanity, he is holy and harmless and undefiled. for He 
made him who knew no sin to be sin for us. And this blessed 
transaction in return, so our sins are heaped upon the Savior, 
our guilt is imputed to the Savior, that we might become the righteousness 
of God in Him. His innocence, His obedience, 
the perfection of His act of obedience unto the whole law, 
is imputed to us for our righteousness, and we get pardon of sin by virtue 
of his perfect work at Calvary. What a glorious gospel we have. 
You can see why the Apostle Paul goes through pains, why the Apostle 
Paul endured so many hardships for the gospel of saving grace. 
It's because that is what was at stake, the very gospel of 
saving grace. It was an absolute affront to 
say that anything save for the perfect work of Christ is that 
which is the foundation of our justification, such that he would 
anathematize anyone, that these should be damned to destruction 
who would oppose the gospel of saving grace. And notice the 
instrument in justification is faith alone. Our confession says 
that this imputing of Christ's act of righteous, act of obedience, 
to the whole law and passive obedience in his death for their 
whole and sole righteousness is by faith, which faith we have 
not of ourselves. It is the gift of God. So when 
we read this language in Galatians 2 at verse 16, that we're justified 
by faith, that does not mean that we're justified by our act 
of believing, but rather through faith through that empty hand 
that receives the divine gift, we lay hold of that which truly 
does justify us, the perfect work of the Lord Jesus Christ. 
When God effectually calls us, he freely justifies us, giving 
us that faith by which we lay hold of the Savior, the King 
of kings, the Lord of lords, the one who perfected obedience, 
the one who died as a substitute, that he might bring many sons 
to glory. And so our justification, as 
the Apostle Paul says here, not by deeds of righteousness, not 
by the works of the law, but by faith in Jesus Christ. And hopefully we've seen what 
that, in only a small period of time, what that entails. And 
what an affront it is to God, to the cross, and what an uplifting 
and exaltation it is to man to defy the biblical doctrine of 
justification by faith alone. Imagine these Judaizers asserting 
that the one who is infinite, eternal, and unchangeable in 
his holiness accepts sinners if they cut off their foreskin. accepts sinners as those meritorious 
earners of salvation who obey calendar events and who engage 
in washings and ceremonies. And what an exaltation it is 
to man to lift him up from out of his depravity, out of his 
transgressions, and out of his sins to say that he can somehow 
merit his justification by the cutting off of foreskin, by the 
mutilation of flesh, and by obedience to the law of God. And what an 
affront it is to the finished work of the Lord Jesus Christ 
to say that we can add to his act of obedience and his sacrifice 
upon Calvary's cross. Truly the Apostle Paul spoke 
words of clarity and severity and significance when he wrote, 
I do not set aside the grace of God, for if righteousness 
comes through the law, then Christ died in vain. And brethren, the 
Judaizers are still with us. The Roman Catholics are still 
with us. The Armenians are still with 
us. The General Baptists are still 
with us. If you want a qualification on 
that, you can come ask me afterwards. The Sosinians are still with 
us, the Baxterians and the Neonomians. Those who deny justification 
by faith alone are still with us. Those who deny the act of 
obedience of the Lord Jesus Christ are still with us. We need to, 
like the Apostle Paul, have that unswerving grip upon justification 
by faith alone As we proclaim, and as we teach, and as we defend 
the doctrine of justification by faith alone, let us glory 
in its truth. And as a church, let's often 
return to it. You know why it's so important 
to often return to justification by faith alone? Well, A, because 
it's glorious, it exalts God, it lifts up the cross, it puts 
man properly where he ought to be, but also because we're so 
forgetful. We're such a forgetful people. 
We read in the Apostle Paul, in Peter, and in Jude, language 
like, pretty much saying, how did you guys forget this already? 
I need to remind you, even though you know this already, Why? Because our flesh lusts against 
the Spirit. And we need the proclamation 
of justification by faith alone. We need the proclamation of the 
true and saving gospel so that we can be fed until that great 
day when we're brought into Emmanuel's land, where there is no more 
sin, where there is no more transgression, where there are no more Judaizers, 
where the flesh does not lust against the Spirit. So brethren 
Christians tonight, your assurance is grounded in Christ and not 
in self. What's the extension of justification? Remember that justification is 
a declaration, a once for all time declaration that a sinner 
is righteous based upon the finished perfect work of the Lord Jesus 
Christ. No one can be unjustified. Why? Because our justification 
rests upon Christ alone, the perfecter of redemption. And 
so our assurance is grounded in Christ and it's not in self. 
The believer has peace knowing that God's verdict is righteous 
in Christ. What a blessed thing. Our assurance 
does not rest upon our deeds of righteousness done in the 
body, Our righteousness, or our assurance, depends upon the righteousness 
of the Lord Jesus Christ and the precious shed blood of the 
Lord Jesus Christ. Our assurance is in Christ. We 
don't look inwardly at the motions of the Spirit. We look outwardly 
to the Lord Jesus Christ, ascended to the right hand of the majesty 
on high, who is our justification, who is our sanctification, who 
is our righteousness, who is our hope. If you're here tonight 
and you're outside of the Lord Jesus Christ, your only hope 
is justification. You presently rest under the 
abiding wrath of one who is infinite, eternal, and unchangeable in 
his holiness and in his justice. Your only hope is to be justified 
and it's not by deeds of righteousness. It's not by making yourself better. It's not by moral reform. It's 
not by philosophical enlightenment. It's not by civic virtue. It 
is by faith in the Lord Jesus Christ. Look to him in faith. and you will have his righteousness 
imputed to you, and you will have the pardon of sins by virtue 
of the perfection of his shed blood. Let us pray. Heavenly 
Father, we thank you for your word. We rejoice in your goodness 
to us and showing us the truth of justification. There we see 
your glory. your grace, the perfection of 
the work of the Lord Jesus Christ. There we can see ourselves laid 
low in trespasses and sins. We thank you that in due time 
you brought us forth for your glory by amazing grace to behold 
the riches and the excellencies of Jesus Christ, who alone is 
our salvation. We pray that you'd go with us 
into another week, that you would help us, Lord God, to reflect 
often upon justification by faith alone, that you would cause us 
to rejoice in this truth, and that you would, Lord God, return 
us next Lord's Day, that we might return to this place, that we 
might dwell upon the same God, the same Christ, and the same 
glory of the gospel of amazing grace. And we pray in Christ's 
name, amen.